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Math inl tion
gi holy.Quran

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The Preface

In my first book «Mathematical interpretation of the holy Quran Volume 1» that I released in Ramadan 2020 to
celebrate the night of the power +‘) 4411 promised to make a second book Volume 2 for Ramadan 2021. Actually
the reviews I received for the first book were very encouraging and enriching for my experience that pushed me
forward to write more books treating the same subject.

I learnt from the first book that mathematics and physics are very fascinating sciences and frankly all religious
science teachers have to learn how to use it in the advancement of religious rules. It is not easy to master all sciences
by the same person despite it is a must. Our time requires a large co-operation between scientific researchers and
religion teachers.

As an independent researcher I would like to thank all those who participated in the amazing traduction of all
hadiths of the prophets from arabic language to english that I found in many books; without it I could not build this
book easily. When I decided to interpret the Quran using mathematics and physics, My first intention was to
interpret its verses only using mathematics and physics. It turned out that the book of God really amazing book, it
talks about everything and I concluded that really as it said in verse 27 surah Az-Zumar :

(27) "OÉ pala Bea OS ca JS i alll ce Sy"
27-"And We have certainly presented for the people in this Qur'an from every [kind of] example - that they might
remember."

And I could not study the verses without the traditions of the prophets. My research was extended to use psychology
also in this book the Volume 2. Let me say confidently that I discovered that all sciences disciplines have a part to
explain in the Quran. This book with no exaggeration is an ocean of pearls that need exceptional divers. Its secrets
are really infinite œ. I am wondering how some researchers are calling with loud voices to drop the prophet's
traditions from their account! My mathematical analysis proved that hadiths are in harmony with the Quran on too
many occasions.

What made my books an incredible joy for me is that I am not a psychologist, neither a mathematician nor a
physicist but with my own single effort I arrived to many results that are probably true and I found out later on in
other books some scientists that are close to my ideas or let's say humbly that I was close to their ideas.

My second present book is free of charge as I wanted it to be and no right reserved to be published or edited or
promoted. And I am not as I said in my first book studying this matter for only the next few years because it might
be not enough as I get more surprised by the book of God; but I am continuing my research until my life or my mind
capacity to discover is over.

I am happy with my results although they are theoretical until experiments confirm them. Many findings were
theoretical in the beginning like the positron of antimatter that was confirmed later by experiments.

I would like to praise and thank Goodness who guided me to write these books and to ask for forgiveness if I made
mistakes.

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Introduction

In my first book_volume 1 I did not define the meaning of "interpretation" but I can seize this occasion to give a
brief definition.

The words "ta’wil" and "tafsir" both mean roughly "explanation, elucidation, interpretation, and commentary"; but
from the end of the 8" century CE onwards, "ta’wil" was commonly regarded as the esoteric or mystical
interpretation of the Quran, while the conventional exegesis of the Quran was called "tafsir." The term "batin" refers
to the inner or esoteric meaning of a sacred text, and "zahir" to the apparent or exoteric meaning. Esoteric
interpretations are found in Shia and Sunni interpretations of the Quran. A hadith which states that the Quran has an
inner meaning, and that this inner meaning conceals a yet deeper inner meaning, and so on (up to seven successive
levels of deeper meaning), has sometimes been used in support of this view.

The verse 7 sarah Ali-i-Imraan says :

AA SU a cL ha LE BS G5 pee Got Ub Eg fa ish a a hus i dy Cash ale I ga A"
(7)" GNI ss K5 Way iy we ff Bg A Gala bl BOA Ji Y) AL ai G5

7- "It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise - they are the
foundation of the Book - and others unspecific. As for those in whose hearts is deviation [from truth], they will
follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one
knows its [true] interpretation except Allah and those who are firm in knowledge say, "We believe in it. All [of it] is
from our Lord." And no one will be reminded except those of understanding."

The definition of the verb "to know" in the dictionary is «to have knowledge or clear and certain perception, as of
fact or truth».

My book is not about a perception of the truth of the Quran meanings with 100% certainty, but it is about presenting
a probable logically accepted interpretation. Eventhough the muslim sholars or cummunity don't consider me as who
is firm in knowledge, I still can have the right to interpret by the power of the verse 24 surah muhammad. So as a
mankind we have to reflect about this book and what I found is not definitive but susceptible of amelioration. My
obligation and right to interpret the Quran is stated in verse 24 surah muhammad:

(24) co ie OA 85 3

24-"Then do they not reflect upon the Qur'an, or are there locks upon [their] hearts?"

Supposingly I am not from those who have firm knowledge of the Quran to interpret it, should I have a reflection
"Ijtihad" of the Quran, I submit it to them to be examined and notice that I am neither setting rules for Halal and
Haram nor giving legal views "fatwas".

I chose two issues in this volume 1 to be covered, the prophet Arch-messenger Jesus "Issa" return (peace and
blessings upon him) and the blessed Lady Aicha personality. These two personnages are so influential in our current
worlds that I can't hide my respect mixed with fearsomeness that I make a dangerous blunder that could create a
misunderstanding about their true value. To shed some light on them could have a huge impact on our world but
using mathematics and physics is so dangerous in these matters.

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The danger comes from hadith reported by Ibn Abbas: "The Messenger of Allah, peace and blessings be upon him,
said, “Whoever speaks on the Quran without knowledge, let him take his seat in Hellfire."

Source: Sunan al-Tirmidhi 2950
Grade: Sahih (authentic) according to Al-Tirmidhi

"CU baisiai ole ks Sil) A JÉ ye aly ae aa Lee ail Jyh QE JÉ Lage iN aay ule HI GE
First, I want to be clear that as all prophets in Islam, Jesus is also called a Muslim, as he preached that his followers
should adopt the "straight path". Islam is the only heavenly religion. Thus it is not permissible to say that Islam is
the last religion, because Islam is the first religion and the only religion that God has revealed to all the prophets.
ISLAM is not a new religion but the final culmination and fulfillment of the same basic truth that God revealed
through all His prophets to every people. As there is only ONE GOD, there is only One Religion. Islam is the
preserved pure religion of all prophets sent by GOD. Islam means the complete submission and obedience to God.

Therefore, all prophets were indeed MUSLIMS because they were true submitters to the will of God, the Creator.

Second, I am not going to answer the questions about Messenger Jesus and Lady Aicha in the introduction because
I don't want you to know the answer without knowing the full mathematical analysis. Mathematics does not answer
the question with absolute certainty but it proves whether the proposition is logically acceptable or not acceptable.

Some readers—if not all of them- would ask internally :How the damn mathematics and physics could validate or
negate the return of Jesus ? And how mathematics and physics could validate or negate the "mistakes" of Lady

Aicha ?

Believe me your questions, I asked them in my mind before you asked them and I was surprised more than you will
be how is that possible.

Let's plunge in this book , I promise you an incredible joy feeling while reading page after page!

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Content

Chapter I
Is Jesus (Issa) coming back ?

I- Is Jesus "Issa" still alive ?
1- Number of the prophets
2- Ages of the prophets
2,- The actual age of Adam 1000 years
2p- The age of prophet Nuh 950 years
2c- The age of prophet Dawud 100 years
2p- The age of prophet Muhammad 63 years
3- The mathematical model
3,- The General pattern
3,- The first particular pattern
3c- The second particular pattern
3p- The prophets’ age evolution equations
3,- The prophet Dawud age test
4- Determining Prophet Jesus (Issa) age
4,- Age of 120 years
4, - Age of 33 years
I- What happened to Jesus ?
HI- Where is Jesus right now ?
1- The death/life equation
1,- The elements
1, Different states
a -You were lifeless

1
1, ,° - Brought you to life
1, - Cause you to die
141“ - Bring you [back] to life
1, ,- The antimatter-body new space
1,- The equation form
2- Application of the equation
2,- Complexion change sign of spacetime variation
v<c
2,., - Darker complexion in first universe

2, - Fair complexion in the second universe

2%- The cause of the complexion change

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Chapter II
The mother of the believers
The blessed Lady "Aïcha"

I- The false accusation
1- The vector space
2- The graph
2,- The norms
2,1-7 The L1 norm
2,27 The L2 norm
2,- The norms for the witnesses

2,., - L1 norm : The square
23.2 - L2 norm : The circle

I- The Home-Leaving
l- The 1* decision: Particle behaviour
2- The 2"! decision: Wave behaviour
3- The 3" decision: Particle behaviour
HI- Did Lady Aïcha cooperate against the prophet ?
1- Prohibition of a lawful matter
2- The secret disclosure
3- The option offer
IV- The Lady's Aicha personality
1- The behaviour function
2- The personality levels
2, - The trait level
24-1- Type I consistency (Broad Traits)
2,..-Type II consistency (Situation—Behavior
Signatures)
2, - Biological Level
2c - The Psychodynamic-Motivational Level
2,., - Basic assumptions: Unconscious mental determinism
2.1" - The Unconscious
2... - Psychic structure: Anatomy of the mind

1. Id
2: Ego
3. Superego

2... - Freud’s Theory of Mental Structures and Their Biological Bases
2p - The Behavioral-Conditioning Level
2,, - Phenomenological-Humanistic Level
2p- Social Cognitive Level
3- The mathematical approach to Lady's Aicha personality
3, - The logics
34 - Classical logic
3, - The three-valued logic
343 - The fuzzy logic
34.4 - The neutrosophic logic
3, - The Neutrosophic personality of Lady Aïcha
3,,, - Neutrosophic Personality Traits

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3,3. - Lady Aïcha Neutrosophic Memory
3,.;- Neutrosophic dynamicity of her personality
3p.3 - Spacetime St,
3,.3°- Spacetime St,
3,.3°- Spacetime St,
33.4 - Lady's Aïcha Neutrosophic Traits
33.4. - Trait <Pleasure-loving>
33.4 - Trait <Jealousy>

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Chapter I

Is Jesus (Issa)
coming back ?

Peace and blessings be upon him

I- Is Jesus "Issa" still alive?

1- Number of the prophets

In history, a large number of prophets were sent to guide human beings. His Eminence, Adam (peace be
upon him) was the first of the divine prophets and The Holy Prophet Muhammad (pbuh) was the last of
them. The exact number of prophets is not known, but in some traditions/narratives (hadiths) their number
is mentioned as 124000:

3 al Oe Aad) å real ALY! ol 5 gall Eaa

ai) gy by ld d gh NE Salad (ol ye UI àg | de Lan pi a g GLADE" + SE Sy | aS ail J L cls y
sy NA ost! OF “Ws ha Te Je a 4)

KN pie Éa pic iuas g ALED UID Cpe Ju yl Lal Cg pie g Ans g Call Aue" JU fel! sac clas

It is narrated from Abu Dharr that one day he asked the Messenger of Allah (S):" How many prophets are
there in all? He replied: One hundred and twenty four thousand. He then asked: How many of them were
messenger prophets? He replied: Three hundred thirteen from the above group. He asked: Who was the
first of them? He replied: Adam. He asked: Was he a messenger prophet? He replied: Yes, Almighty
Allah created him with His own hands and blew His spirit into him. At that moment the Holy Prophet (S)
said: O Abu Dharr"

Some prophets were having special and particular laws and some others were not having special code of
laws; on the contrary they promoted the Shariah "laws" of the previous prophet. Some of them brought
scriptures and some others did not bring any books. Sometimes there were more than one prophet in a
single town or city, who fulfilled the duties of prophethood.

Five great divine prophets brought new sets of laws (Shariah), they are: Nuh, Ibrahim, Musa, Issa (jesus)
and Muhammad (peace be upon them). These are called The "Ulul Azm" prophets and it is translated
"arch-prophets" and I would better translate it "arch-messengers".

The well-known difference between a Prophet and a Messenger is that a Messenger is one to whom a law
is revealed and he is commanded to convey it, whilst a Prophet is one to whom a law is revealed but he is
not commanded to convey it. But this distinction is not confusion free, because a Prophet is also
commanded to call people, convey the Message and judge among the people. Hence the scholar "Ibn
Taimiyah" said: The correct view is that the Messenger is one who is sent to a disbelieving people, and

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the Prophet is one who is sent to a believing people with the law "sharee’ah" of the Messenger who came
before him, to teach them and judge between them, as God says in the verse 44 of surah Al-Ma'idah:

aE 1 gS l SES oa | gH Lag GR G AGING LALA Guill gals GA Sy GSS “ais ih Ue si
(44) "O AŠ ab SiS) á ii 5h ta S83 A gay DLE US 5G I BB Wg GEN Gull 1S 9 GIGS

44-"Indeed, We sent down the Torah, in which was guidance and light. The prophets who submitted [to
Allah ] judged by it for the Jews, as did the rabbis and scholars by that with which they were entrusted of
the Scripture of Allah, and they were witnesses thereto. So do not fear the people but fear Me, and do not
exchange My verses for a small price. And whoever does not judge by what Allah has revealed - then it is
those who are the disbelievers."

We do not have detailed information about the names of all the prophets; only some of their names are
mentioned in books of history. God has named twenty-five of those Messengers and told us the stories of
some of them, but not of many others. God, said in verses 163-164 of surah An-Nisa :

Cs sls Lies BONN Gi GLU Jelai aal GS 5 Peak Coe GAA ¢ 55 (al Liss] US et) ee ý"
PAS aE E aa da a e aaar a 3145 (163) 1171935 a ly ely alas
(164

163- "Indeed, We have revealed to you, [O Muhammad], as We revealed to Noah and the prophets after
him. And we revealed to Abraham, Ishmael, Isaac, Jacob, the Descendants, Jesus, Job, Jonah, Aaron, and
Solomon, and to David We gave the book [of Psalms]."

164-"And [We sent] messengers about whom We have related [their stories] to you before and
messengers about whom We have not related to you. And Allah spoke to Moses with [direct] speech."

These are the Prophets whose names are mentioned in the Quran: Adam, Idris, Nuh, Hud, Salih, Ibrahim,
Lut, Ismail, Ishaaq, Yaqoob, Yusuf, Ayyub, Shu‘ayb, Musa, Harun, Yunus, Dawud, Sulayman, Ilyas,
al-Yasa‘, Zakariya, Yahya, and ‘Issa "Jesus" (blessings and peace be upon them), as well as "Dhul-Kifl"
according to many commentators, and their leader is Muhammad (blessings and peace of God be upon
him).

The scholars differed as to the number of Prophets and Messengers, according to what reached them and
their opinions on the authenticity of the hadiths of the prophet muhammad (narratives) that mentioned
their numbers. Those who classed the hadiths as authentic "sahih" or good "hassan" gave their opinion
based on those reports; those who classed the hadiths as weak "da‘eef" " said that the number could not be
known except through Revelation, so they refrained from stating a number.

I have chosen only two hadiths that mentioned a number and are as follows:
1- It was narrated that "Abu Dharr" said: «I said: O Messenger of Allah, how many Prophets were there?

He said: “One hundred and twenty four thousand.” I said: O Messenger of Allah, how many of them were
Messengers? He said: “Three hundred and thirteen, a good number.” I said: O Messenger of Allah, who

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was the first of them? He said: “Adam.” ... »

This hadith is graded "very weak", its chain of narrators who have transmitted the report (isnaad) includes
the narrator named "Ibraheem ibn Hisham al-Ghassani", of whom the scholar named "Abu Hatim" said : “
He (Ibraheem ibn Hisham al-Ghassani) is a liar”. Hence, the scholar "Ibn al-Jawzi" ruled that the hadith
was fabricated and false.

This hadith was narrated at length by the writer "al-Hafiz Abu Hatim ibn Hibbaan al-Basti" in his book
"al-Anwa wat-Taqaseem", and he said that it was saheeh (authentic). But the scholar "Abu’l-Faraj ibn
al-Jazwi" disagreed with him and included this hadith in his book "al-Mawdu‘at" (the fabricated hadiths)
and accused "Ibraheem ibn Hisham" of fabricating the hadith.

There is no doubt that more than one of the imams specialized in the evaluation of hadith narrators
(al-jarh wa-ta‘deel) criticised the writer "al-Hafiz Abu Hatim ibn Hibbaan al-Basti" because of this
hadith.

2- Another hadith mentioning this number - one hundred and twenty four thousand — was also narrated via
another chain of narrators "isnaad" :

It was narrated that Abu Umamah said :«I said: O Prophet of Allah, how many Prophets were there? He
said: “One hundred and twenty four thousand, of whom three hundred and fifteen were a good number.” »

The interpreter "Ibn Katheer" said in his book "Tafseer Ibn Katheer" : « "Mu‘aan ibn Rifa‘ah as-Silami" is
weak; "Ali ibn Yazeed" is weak; and "al-Qaasim Abu Abd ar-Rahman" is also weak ». All these three
persons were involved in the chain of narrators that reported this narrative of Abu Umamah.

Notwithstanding that the two hadiths quoted above — and there are others that I have not quoted to save
spacetime— are graded weak , the not mentioned ones reported other numbers different from 124.000 for
prophets and 315 for messengers. The reports differ concerning the number of Prophets and Messengers.
Every group spoke on the basis of the reports that were authentic "saheeh" in their view. The most
well-known of the reports is the hadith of "Abu Dharr" which says that the number of Prophets was one
hundred and twenty four thousand, among whom the number of Messengers was three hundred and
fifteen.

But by examining the different chains of narrators of these reports "assaneed", it does not seem to us that
these hadiths are authentics "saheeh", either individually or when their chains of narrators "assaneed" are
put together.

The scholar "Ibn Taymiyyah" said in his book "Majmu’ Al Fatawa" : « From what is mentioned by
Ahmad, Muhammad ibn Nasr and others, it is clear that they did not know the number of Books and
Messengers, and the hadith of Abu Dharr that speaks of that was not proven in their view.»

The scholar "Ibn Taymiyyah" indicated that the hadith of "Abu Dharr" was weak ". As he said: «It was
narrated in the hadith of Abu Dharr that their number was three hundred and thirteen, but that hadith was

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not quoted as evidence; rather what is quoted as evidence is the verses that speak of their large number.»

The scholar "Abd al-‘Aziz ibn Baaz" said in his book "Majmoo‘ Fataawa ash-Shaykh Ibn Baaz" , 2/66, 67
: « In the hadeeth of Abu Dharr that is narrated by "Abu Hatim ibn Hibban" and others, it says that he
asked the Prophet (pbuh) about the Messengers and about the Prophets, and the Prophet said: “The
Prophets were one hundred and twenty-four thousand and the Messengers were three hundred and
thirteen.” According to the report of "Abu Umamah": three hundred and fifteen. But these are both
"weak" hadiths according to the scholars. They have corroborating reports, but those are also "weak".
According to some of them it says that the Prophet said that there were a thousand Prophets or more, and
in some it says that the number of Prophets was three thousand. All the hadiths that speak of this matter
are "weak"; in fact "Ibn al-Jawzi" regarded the hadith of "Abu Dharr" as being fabricated. The point is
that there is no reliable report about the number of Prophets and Messengers; no one knows their number
except Allah, may He be glorified and exalted. But they were a good number. Allah has told us the stories
of some of them and He has not told us the stories of others in His wisdom, may He be glorified and
exalted. »

I just wanted to expose to the reader a little bit long discussion about hadiths' science and how scholars
categorize them because we are going to need these concepts in future analysis and readers are invited to
read more about this amazing science that only the islam as religion has it. The hadith that I am going to
use in order to establish my mathematical model has the grade "weak". Even though all the
hadiths/narratives about total prophet numbers are weak , I can postulate that anyone of them is authentic
and then build my mathematical model and test it. If it holds, that can make the hadith acceptable and if it
does fail the test, then we lose nothing and the hadith remains weak.

Making the hadith acceptable by the human reasoning does not change its grade as weak. The weakness
does not always make the hadith rejected if it is not contrary to the logic as mathematical logic or the

common sense.

This is the list of the prophets mentioned in the holy Quran :

But I will need the total number to build my mathematical model. My model actually does not depend on
the prophets' number as it depends on the parity of that number.

mathematics, parity is the property of an integer's inclusion in one of two categories: even or odd. An
integer is even if it is divisible by two and odd if it is not even. For example, 6 is even because there is no

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remainder when dividing it by 2. By contrast, 3, 5, 7, 21 leave a remainder of 1 when divided by 2.
Examples of even numbers include —4, 0, 82 and 124.000. In particular, zero is an even number. Some
examples of odd numbers are —5, 3, 29, and 315.

The total number 124.000 is an even number and fits very well with the conclusions pulled from my
mathematical model that were in accordance with other authentic hadiths. If the number of total prophets
was an odd number, it could change the outcomes of my model and the result would be in contradiction
with other authentic hadiths. You will see step by step how 124.000 is a good base for my model which
could mean that the number is correct and the hadith despite its "weakness" in broken or unreliable
narrators chain, can be acceptable by reason. The weak "Da‘if (#+4)" is the categorization of a hadith as
"weak". Ibn Hajar described the cause of a hadith being classified as weak as "either due to discontinuity
in the chain of narrators or due to some criticism of a narrator" This discontinuity refers to the omission of
a narrator occurring at different positions within the chain "isnad" and is referred to using specific
terminology accordingly. There are many cases of weakness that I think it's already useless to discuss
because 124.000 is not going to contradict the reason, on the contrary, this number will help us to
determine the age of prophet Jesus (pbuh) with a total harmony with other authentic hadiths in the subject.

The fact also that some scholars graded the hadith as "fabricated" is not an obstacle for my model. A
hadith that is fabricated ("mawdii'"/¢ ssa) is one determined to be fabricated and cannot be attributed to
its origin. Al-Dhahabi defines mawdi‘ as a hadith of which the text contradicts established norms of the
Prophet's sayings or of which the reporters include a liar. In our case of hadith "Ibn darr" , it was said that
it includes a liar in narrators but the text was not judged that it contradicts established norms of the
Prophet's sayings. So the hadith I am using was not recognised as fabricated by external evidence related
to a discrepancy found in the dates or times of a particular incident. The problem of this hadith is only the
narrator's reliability that it failed. The fact that one narrator is missing in the chain of narrators or that he
was well known by his immorality of lying does not prove that the hadith is false with absolute certainty.

I can build my model on any even number > 25. The number has to be greater than 25 because that is the
minimum prophet number mentioned in the Quran. But my number can not be 26 for example because the
verse 164 surah Al-Nisa said about the non mentioned prophets in quran that they are : "messengers about
whom We have not related to you". The word in plural arabic language "messengers" means > 3. So
my total number has to be > 28 (25 mentioned + at least 3 not mentioned) and has to be even like 28, 30,
32, 34, 124.000, 124.002..etc

In one of the major works in the science of hadith, "Al-Khatib al-Baghdadi" has divided the individual
narratives according to their epistemic value:

- One category is the hadith which is clearly genuine and acceptable. The narratives that contain
reports testified by the "human intellect" (mimma tadullu al-‘uqul ‘ala mūjabihī) and that which
are aligned with common sense.

- Another category is the narratives that are a corollary of the Quranic text and the Sunnah.

- Another category is the narratives that have been received as acceptable by the muslim
community "ummah" as a whole.

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So the hadith of 124.000 prophets in total can be valued acceptable because my mathematical model will
align it with common sense despite that it is graded weak or fabricated or rejected.

2 - Ages of the prophets

According to many books the ages of the Quran-mentioned names are not fully agreed about,
there are many differences that we can not rely on in our analysis. Here is the list of the ages that
I found after research of the prophets who were mentioned in the Quran.

Prophets' names and ages

Out of all the ages I could only find 4 prophets' ages that are exact ages with absolute certainty. This
certainty is based on the Quran or authentic hadiths ressources. The 4 ages were announced in the Quran
or authentic prophet narratives "Hadiths". The rest of ages are approximately calculated by historians. I
only used the exact ages and rejected the others in order for my mathematical model to be solid.

A mathematical model is a description of a system using mathematical concepts and language. The
process of developing a mathematical model is termed mathematical modeling. Mathematical models are
used in the natural sciences (such as physics, biology, earth science, chemistry) and engineering
disciplines (such as computer science, electrical engineering), as well as in the social sciences (such as
economics, psychology, sociology, political science).

A model may help to explain a system and to study the effects of different components, and to make

predictions about behaviour. That's why | am mathematically modeling the prophets' ages to explain and
study the effect of its components on prophet Jesus's age and predict his return or no return in the future.

2,- The actual age of Adam 1000 years

His actual age is pulled from hadith graded "Good/hassan" in "Jami` at-Tirmidhi" Chapters on
Tafsir - al» 4de ait) clue atl J gus) Ge I pall padi GUIS »y

The hadith states :

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i ts ré GEA ae gl Ob ant DE 8 ipl ob A Se SSIES eise G Gia Es ts Os is G
sasiy g i OE aL ál Lsi ai ved Us Gabe ¢ 35 48 gig p Ail gk á" alus Ale all cle ail Jsa JÉ Ja Bs
oka (J Oi IO, a iai og SALI le 5 | pSile Sui) J sid abe da Gl asa aij ol we) ai G ail
ybs, AEA Sya o SEUSS G5 nes CHI Jú cis Lag F CH yia ag A a Jä, pais da Xais Mad
«eal Ge Sl aaah ORS pat Had abe Dni jat Sige ai JE I ath’ eY Jl Yh GOS GI Jib 48595 ad lead
5 SI Ja, 4} CABS (gall tS GG, eat ib EGJ, iia gj Gab UGS 8 yya US) 3s Jú Nba ba 5G Jú
yall lle i Gó, aiil S aal Ji ge bal pal sú u Ñ (Sal ade. Aa, Cal UE is Giu og pat ia 4i éla a
iá Jú, 408 Epiha 5 asgi aagi His Da 33 ay Eig aisis c OS, aia Gall J cas i Gage i 4) Jä
gäl OF BLA g OE 435 5 a G5) BS. ABN 1S Gs ae Os Sas 138 te g JÉ, a sts SES ga i's
| elu ayle ail gle Gil OF BDA al bé ale yl cé all Oi B53 3 bos ply Ale al he
Abu Hurairah narrated that the Messenger of God said : “When Allah created Adam, He breathed the soul
into him, then he sneezed and said: ‘All praise is due to Allah.’ So he praised Allah by His permission.
Then His Lord said to him: ‘May Allah have mercy upon you O Adam. Go to those angels — to that
gathering of them sitting — so say: 'As-Salamu alaikum.' They said "Wa Alaikas-Salamu Wa
Rahmatullah’. Then he returned to his Lord, He said: ‘This is your greeting and the greeting of your
children among each other.’ Then Allah said to him — while His Two Hands were closed — ‘Choose which
of them you wish.’ He said: ‘I chose the right My Lord and both of the Hands of my Lord are right,
blessed.’ Then He extended it, and there was Adam and his offspring in it.’ So he said: ‘What are these O
my Lord?’ He said: ‘These are your offspring?’ Each one of them had his age written between his eyes.
But among them there was a man who was the most illuminating of them — or among the most
illuminated of them. He said: ‘O Lord! Who is this?’ He said: ‘This is your son Dawud, I wrote forty
years for him.’ He said: ‘O Lord! Add to his age.’ He said: ‘That is what I have written for him.’ He said:
‘O Lord! Give him sixty of my years.’ He said: ‘So you shall have it.’” He said: “Then, he resided in
Paradise as long as Allah willed, then he was cast from it, so Adam was counting for himself.” He said:
“So the Angel of death came to him, and Adam said to him: ‘You are hasty, one-thousand years were
written for me.’ He said: ‘Of course! But you gave sixty years to your son Dawud.’ So he rejected, and his
offspring rejected, and he forgot, and his offspring forgot.” He said: “So ever since that day, what is
written and witnessed has been decreed.”

English reference: Vol. 5, Book 44, Hadith 3367
Arabic reference: Book 47, Hadith 3694

It's clear in this narrative "hadith" that prophet Adam's age is originally decreed 1000 years and he
actually lived them fully. The 1000 years it was changed in the decree to 940 years (1000 - 60 = 940) on
the demand of prophet Adam (pbuh) then he denied it because he forgot that he offered 60 years of his
age to one prophet of his descendents, the prophet Dawud (pbuh).

So the theoretical age of Adam (pbuh) was at first 1000 years then 60 was subtracted and God erased the
1000 from his decree and wrote 940 years. But Adam after his denial was granted a 60 actual years and
his actual life span was 1000 years without changing the decree a second time.

e Theoretical first decreed age : 1000 years;

e Theoretical second decreed age : 940 years that annulated the first;

e Actual age : 1000 years (without a theoretical third decree to annulate the second).

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2,- The age of prophet Nuh 950 years

The verse 14 surah Al-Ankaboot states: , i : 7 E
(14) "OA ads oti phl AaAsl Gle Graii Y) Aia Call aed Enli aat A A i a Sal"

14-"And We certainly sent Noah to his people, and he remained among them a thousand years minus fifty
years, and the flood seized them while they were wrongdoers."

The muslim scholar named "Abi al-Dunya" narrated in his book titled "az-Zuhd" (no. 358) with his
narrator "isnaad" from Anas ibn Maalik that he said:

"The Angel of Death came to Nooh (peace be upon him) and said: O longest-lived of the Prophets, how
did you find this world and its pleasures? He said: Like a man who entered a room with two doors, and he
stood in the middle of the room for a brief moment, then he went out of the other door."

Here, at first look we think that there is an apparent contradiction between the verse and hadith that set
prophet's Nuh age as the longest one of all prophets and the fact that prophet Adam actual life was 1000
years that is > 950 years.

There is no contradiction because despite that the actual life span of Adam 1000 is longer than 950 years
of Nuh, Nuh age remains the longest of all prophets because God removed 60 years from Adam's age to
become 940 years and gave it to Dawud prophet to become 100 years. The theoretical second decreed
age of Adam is 940 that is < Nuh age 950. Thus, Nuh is theoretically longer age. But God actually ended
Adam's life at 1000 years because Adam forgot that he gave 60 years to prophet Daoud.

The prophet Nuh theoretically decreed age 950 years coincides with his actual age 950 years. But the
second theoretically decreed age of prophet Adam 940 years does not coincide with his actual age of 1000
years.

So we can say that the age of prophet Nuh 950 is > the age of Adam 940 in the decree. But prophet Adam
was granted another 60 years to actually reach the 1000 years.

2c- The age of prophet Dawud 100 years

From the same hadith graded "Good/hassan" in "Jami` at-Tirmidhi" Chapters on Tafsir - JJ yä GUS
elus dde ùl luo ail Jau Ge ». It is stated that his age was increased to become 100 years.

You may say that God may have removed the 60 from his age again to remain 40 years; it's not possible
from the hadith to deduce that. The fact that God granted a 60 years back to prophet Adam means God
was not too severe in his decision towards Adam, and this presumes likely that he would not be severe
towards prophet dawud.

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The first oral decree stated:
- Adam 1000 years
- Dawud 40 years
The second oral decree stated:
- Adam 940 years
- Dawud 100 years

When Adam denied, the hadith said that “So ever since that day, what is written and witnessed has been
decreed.”. It means that since the second decree that annulated the first one was only oral and not written
and was without witness, God suspended its effect for only the part regarding prophet Adam but did not
suspend it for Dawud. We know from law that the written and the witness are means of proof in rights
claiming.

God would not decrease the age of Dawud after granting him 60 years. Decreasing the age again without
any fault committed by prophet Dawud is an inconsistency in God's decisions that would never happen.
The hadith teaches us that God forgives the memory loss of humans. The memory imperfection of
humans was tolerated by God and Adam (pbuh) was forgiven for his memory loss but Dawud (pbuh) was
not part of that discussion , neither had he memory failure. Dawud was not aware about his age increase,
that's why God would never annulate that increase by making a second modification because God never
plays. Dawud never asked for the first increase, it was granted to him without his knowledge and what is
granted by God is never removed without wrongdoings committed by the humans.

2p- The age of prophet Muhammad 63 years

All doctrines and books confirmed unanimously that he was born in c.570 in Mecca, Hejaz, Arabia and
died on June 8, 632 (aged 61—62) in Medina, Hejaz, Arabia.

The pricesment of the age is thankfully due to the fact that prophet muhammad (pbuh) was the last one
and his time and life was documented with satisfying accuracy.

The Hadith graded sahih also confirmed the age to be 63 which is a negligible difference with 61-62 years
old:

àl gle GAl Gf gic Àl ay. AME GE HON BEDE Ce as ot oé hie be Eat BLS GLY Ob a Se BS
Ate ssl Chae Bly led Ui SH Gans GG OH Gy GAG alu g aale

Narrated ‘Aisha:

The Prophet (sx) died when he was sixty three years old.

Sahih al-Bukhari 3536

In-book : Book 61, Hadith 45
All the rest of the prophets' ages represent a large inaccuracy.

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So the only reliable data we have is:

- 1“ Prophet Adam : 1000 years
(Prophet only).

- 3" Prophet Nuh : 950 years.
(Arch-prophet / Ulu'Azm and messenger).

17" Prophet Dawud : 100 years
( Prophet and messenger).

25" Prophet Muhammad : 63 years (Archprophet/Ulul'Azm and messenger)

3- The mathematical model

Several classification criteria can be used for mathematical models according to their structure:
Linear vs. nonlinear:

A mathematical model is a description of a system using mathematical concepts and language.
Mathematical models are used not only in the natural sciences and engineering disciplines, but also in the
social sciences. Linear modeling can include population change, telephone call charges, the cost of
renting a bike, weight management, or fundraising. A linear model includes the rate of change (m) and the
initial amount, the y-intercept b. After the model is written and a graph of the line is made, either one can
be used to make predictions about behaviors.

Many everyday activities require the use of mathematical models, perhaps unconsciously. One difficulty
with mathematical models lies in translating the real world application into an accurate mathematical
representation.

I will give the reader an example of linear model, renting a Moving Van :

A rental company charges a flat fee of 30$ and an additional 0.25$ per mile to rent a moving van. Write a
linear equation to approximate the cost y (in dollars) in terms of x, the number of miles driven. How much

would a 75 mile trip cost?

Using the slope-intercept form of a linear equation, with the total cost labeled y (dependent variable) and
the miles labeled x (independent variable):

y=mx+b

The total cost is equal to the rate per mile times the number of miles driven plus the cost for the flat fee:

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y = 0.25x+30
To calculate the cost of a 75 mile trip, substitute 75 for x into the equation:

=0.25x + 30
= 0.25(75) + 30
= 18.75+30

= 48.75$

My model has no linear single equation and can not determine with accuracy the ages of the other
prophets as you will see. There are two equations that I set to link all ages together, the equations remain
theoretical and have limits because they are based on many variables and there are not enough input
values that if you plug it into a function would give you the age of the next prophet as I will detail it later.
their ages are dispersed as prime numbers. As you can not determine the next prime number from the
previous one, also by using my 2 equations, you will not be able to determine the next prophet's age by
using the previous one and plugging it into an equation. My two equations set the three patterns (The
general one and the two particular ones) but can not at the moment precise the total prophets' ages. My
model is more likely to be a system of multivariable linear equations.

In a mathematical programming model, if the objective functions and constraints are represented entirely
by linear equations, then the model is regarded as a linear model. If one or more of the objective functions
or constraints are represented with a nonlinear equation, then the model is known as a nonlinear model.

Nonlinearity, even in fairly simple systems, is often associated with phenomena such as chaos and
irreversibility. Although there are exceptions, nonlinear systems and models tend to be more difficult to
study than linear ones. A common approach to nonlinear problems is linearization, but this can be
problematic if one is trying to study aspects such as irreversibility, which are strongly tied to nonlinearity.

Now that you understand what a linear function is, let's define a nonlinear function. As we stated earlier,
nonlinear functions are functions that are not linear functions. Therefore, they have the opposite
properties of a linear function.

The graph of a linear function is a line ( my graph will be many lines). Thus, the graph of a nonlinear
function is not a line. Linear functions have a constant slope (my system of functions have different
slopes), so nonlinear functions have a slope that varies between points which is the characteristics of my
system too. Algebraically, linear functions are polynomials with highest exponent equal to 1 or of the
form y = c where c is constant. Nonlinear functions are all other functions.

An example of a nonlinear function is y = x. This is nonlinear because, although it is a polynomial, its
highest exponent is 2, not 1. Also, if we consider some random points that satisfy the equation, say (-3, 9),
(-1, 1), and (4, 16), we see that when we calculate the slope of the line between these points, we get
different results.

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(-3, 9) and (-1, 1): Slope: (1 - 9) / (-1 - (-3)) = -8/2 = -4
(-3, 9) and (4, 16): Slope: (16 - 9) =(4-(-3))=7=7=1

The slope of the line between different points that satisfy the function is different for different points
considered, so the slope varies. Lastly, when we look at the graph of y = x’, shown below, it is obvious
that this is not the graph of line. Therefore, we see that this is not a linear function. It is a nonlinear
function:

Nontnear Function

Static vs. dynamic: A dynamic model accounts for time-dependent changes in the state of the system,
while a static (or steady-state) model calculates the system in equilibrium, and thus is time-invariant.
Dynamic models typically are represented by differential equations or difference equations.

A mathematical model is an algorithm or set of equations that is combined with a set of data values to
represent the significant behavior of a system, process, or phenomenon like the system of the prophets'
ages development.

The development of a mathematical model for a given real-world system can be a difficult task. In cases
where the system's dynamics are not well understood as prophets' ages' tendency is not well understood, a
series of experiments must be performed to collect data that can then be processed using various
techniques to yield a model of system behavior. I could make no experiment but I could collect the most
data possible about prophets' ages.

The behavior of a continuous-time dynamic system evolves over time as ages of the prophets. This
behavior is usually represented by differential equations when modeling continuous-time systems. A
system is called continuous-time if its descriptive equations are defined for all values of time.

Some examples of continuous-time dynamic systems are the translational and rotational motion of an
aircraft, the orbital motion of a satellite, the response of a robotic arm to the motion of its actuators or the
increase and decrease of prophets' ages through time. The differential equations describing the behavior
of these systems are called dynamic equations.

High-fidelity dynamic equations representing complex, real-world systems tend to be nonlinear and
time-varying, which makes their analytical solution difficult or impossible. It's impossible to determine

with accuracy the exact ages of all the prophets.

My model has dynamic character in the sense that prophets' age changes from ancient time to more recent
time.

An example of modeling a real-world problem using differential equations is the determination of the

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velocity of a ball falling through the air, considering only gravity and air resistance. The ball's
acceleration towards the ground is the acceleration due to gravity minus the deceleration due to air
resistance. Gravity is considered constant, and air resistance may be modeled as proportional to the ball's
velocity. This means that the ball's acceleration, which is a derivative of its velocity, depends on the
velocity (and the velocity depends on time). Finding the velocity as a function of time involves solving a
differential equation and verifying its validity.

To determine the age of a prophet, it depends on three variables:

1- His ordinal number parity :odd or even ;

2-His position on the prophets space-line : What is his ordinal number;

3- The time evolution ( his time vis a vis the two previous prophets and the two subsequent prophets on
the timeline).

Age depends on parity, parity depends on space-position, space-position depends on time. as I will detail
later.

Explicit vs. implicit: If all of the input parameters of the overall model are known, and the output
parameters can be calculated by a finite series of computations, the model is said to be explicit. But
sometimes it is the output parameters which are known, and the corresponding inputs must be solved for
by an iterative procedure, such as Newton's method (if the model is linear) or Broyden's method (if
non-linear). In such a case the model is said to be implicit. For example, a jet engine's physical properties
such as turbine and nozzle throat areas can be explicitly calculated given a design thermodynamic cycle
(air and fuel flow rates, pressures, and temperatures) at a specific flight condition and power setting, but
the engine's operating cycles at other flight conditions and power settings cannot be explicitly calculated
from the constant physical properties.

My model can be categorized as implicit because the age of the different prophets can not be explicitly
calculated from constant physical properties.

Discrete vs. continuous: A discrete model treats objects as discrete, such as the particles in a molecular
model or the states in a statistical model; while a continuous model represents the objects in a continuous
manner, such as the velocity field of fluid in pipe flows, temperatures and stresses in a solid, and electric
field that applies continuously over the entire model due to a point charge.

My model is Discreet because our prophets' ages data are not infinitely continuous. In discrete modelling,
formulae are fit to discrete data—data that could potentially take on only a countable set of values, such
as the integers, and which are not infinitely divisible. A common method in this form of modelling is to
use recurrence relations. A recurrence relation is an equation that expresses each element of a sequence as
a function of the preceding ones. More precisely, in the case where only the immediately preceding
element is involved, a recurrence relation has the form:

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Un = P(N, Uun-1) for a>,

There is a recurrence relation between prophets' ages, that you will see later, which makes my model as
discreet. The age of a prophet T, is an element of a sequence as a function of the preceding prophet ones
Tı and T More precisely, in the case where only the immediately preceding element is involved.

Deterministic vs. probabilistic (stochastic): A deterministic model is one in which every set of variable
states is uniquely determined by parameters in the model and by sets of previous states of these variables;
therefore, a deterministic model always performs the same way for a given set of initial conditions.
Conversely, in a stochastic model—usually called a "statistical model"—randomness is present, and
variable states are not described by unique values, but rather by probability distributions.

My model is deterministic in the sense that the ages are ordered in deterministic order: decrease then
increase then decrease then increase...but also it is probabilistic in the sense that prophets' ages are not
determined accurately but fall in a range of age intervals [a, a,].

Deductive, inductive, or floating: A deductive model is a logical structure based on a theory. An
inductive model arises from empirical findings and generalization from them. The floating model rests on
neither theory nor observation, but is merely the invocation of expected structure. Application of
mathematics in social sciences outside of economics has been criticized for unfounded models.
Application of catastrophe theory in science has been characterized as a floating model.

My model is not floating. It is inductive in the beginning and deductive in the end. Inductive reasoning
makes broad generalizations from specific observations. Basically, there is data which is the age of 4
prophets, then conclusions are drawn from this data. This is called inductive logic. Then to set the
unknown prophet Jesus age, I use deduction. Deductive reasoning is a basic form of valid reasoning. My
deductive reasoning, or deduction, starts out with the general statement and hypothesis that I inducted
from the first data then I will examine the possibilities to reach a specific logical conclusion to determine
prophet Jesus's age.

Inorder to make my model clearer for the reader, I will explain more. I am going to set the numbers
pattern of the available prophets' ages data that are accurate with certainty to unreveal all others prophets’
possible ages. In earlier grades of mathematics we saw patterns in the form of pictures and numbers. In
this issue, I will use the mathematics of patterns. Patterns are repetitive sequences and can be found in
nature, shapes, events, sets of numbers and almost everywhere you care to look. For example, seeds in a
sunflower, snowflakes, geometric designs on quilts or tiles, or the number sequence 0; 4; 8; 12; 16;....

A sequence is an ordered list of items, usually numbers. Each item which makes up a sequence is called a
“term”.

The pattern of seeds within a sunflower follows the Fibonacci sequence, or 1; 2; 3; 5; 8; 13; 21; 34; 55;
89; 144;...

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To describe terms in a number pattern we use the following notation: The first term of a sequence is T}.
The fourth term of a sequence is T,. The twenty-fifth term of a sequence is T,,. The general term is often
expressed as the n™ term and is written as T.,.

Before I start my model I will give a simple examples of number pattern:
Example: 1, 4, 7, 10, 13, 16, ... starts at 1 and jumps 3 every time.
Another Example: 2, 4, 8, 16, 32, ... doubles each time

Of course there are more complicated examples with formulas. This following exercice will explain to
you better:

Exercice :

Find the next number in the following sequence: 1, 4, 9, 16, 25.....

I notice that 1° = 1, 2? = 4, 3? = 9, 4° = 16, and 5’ = 25. So it looks as though the pattern here is squaring.
That is, for the first term (the 1‘ term), it looks like they squared 1; for the second term (the 2"! term), they
squared 2; for the third term (the 3" term), they squared 3; and so on. For the n™ term ("the enn-eth
term"), they will probably want me to square n. In particular, for the sixth term, they will probably want

me to square 6.

The next number in the sequence is 6 = 36.

Why is the answer only "probably" the square of six? Because "the right answer" is nothing more than
whatever answer the author had in mind when he designed the exercise; you might "see" a completely
different pattern that he hadn't intended. But as long as your answer is something that you can

mathematically (or at least logically) justify, your answer should be acceptable, even if it isn't "right".

So the pattern I will notice in the 4 prophets available ages is acceptable even if it might not be what God
intended by decreeing these 4 prophets' ages.

Let's put in order our prophets ages:
Prophets will be ordered on the timeline by who came first. The first one will have the sign T, (T for
time). Their ages are following a pattern of "decrease then increase, decrease then increase...". Between a

pair of ages values there is a difference value "y".

The ages from the older one to the youngest one are as follow:

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T, = 1000 years (Adam)

y" difference
T, ="i" years (Idris)

y" difference

T, = 950 years (Nuh)
"y" difference

— mon

T,="u" years (Unknown prophet)

y" difference
T,= 100 years (Dawud)
"y" difference

T,= "s" years (Sulaiman)

Wot

y" difference
T

T 153.997 = "Z" years (Zakariya)

"y" difference

MoM

Tiz398= "y" years (Yahya)

"y" difference

T 13.999 = "X" years (Issa)

"y" difference

24.000 = 03 years (Muhammad)

3,- The General pattern

We clearly notice that the general pattern is decreasing from first age value to the last value,
1000 years first prophet (T,) > 950 years second prophet (T,) > 100 years > 63 years last prophet
(T 154.900): This is compliant with the idea that humans' age is decreasing over time from the first
human on earth until the current human generation on earth. Here Our Set of prophets is a time
ordered set, thus, we can assign an ordinal number corresponding to their position on the
timeline.

- First prophet : Tiag (1 is odd ordinal number);

- Second prophet : T,,..,)(2 is even ordinal number);

- etc...

- Last prophet : T 154 oo0even)( 124.000 is even ordinal number).

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Here we deduce that prophet muhammad (pbuh) is the youngest prophet.

We notice clearly that as the ordinal number increases from 1 to 124.000 as the prophets’ ages
decrease from 1000 to 63. The ordinal number can be described as the position-space line order.

Tirei eiere recia or eiei > Tiast leven
This is going to be our second variable in my two equations : Position on the prophets space-line
: What is his ordinal number ? is the prophet number 6 or 100 or 123.999, ... ? that order
determines his age interval.

Second variable : position order on the spaceline: Tigo? eee >T

last (even)

3,- The first particular pattern

The T, is about the age of prophet Idris that has to be < than prophet Nuh's age because we know
already that Nuh age 950 years is the longest prophet's age on earth from the hadith already
discussed above.

The T, is about an unknown prophet and has to be < than prophet Nuh's age because we know
already that Nuh age 950 years is the longest prophet age on earth.

According to previous analysis , the order must be T,>T,<T,>T,

Here the pattern starts to be clear : > then <, it means decrease and increase. and it is probably
continuing like that :

T >T, <T >T, <T>. sS T 153.997 >T 193.998 <T 193,909 >T 14.000

Since the total prophets number 124.000 is even number, so when we start by Tiroa >Tayeveny and
then Tareven) <1 (oda) and then Today > Pageveny ete. We end up with T 193, 997(odd:Zakatiya) > 1 173, 998(even:Yahya)
<T T

123.999(odd:Jesus) 124.000(even:Muhammas)*

1. Here we deduce that prophet Issa's (Jesus) age > prophet muhammad age 63 years.

2. Also Issa's age is > Yahya's age.
This is going to be our first variable in my two equations: Is the ordinal number parity odd or
even ?
The parity of the ordinal number determines the prophet's age interval:

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The first variable: The parity of the ordinal number:

Tii Else <La aen aao eeeeerre T T i23.99704d) >T 193. 998¢even) <T 153 999(0ddy> | 124.000(even)

This first particular pattern "age decreases then increases, decreases then increases..."
characterizes also the difference value "Y":

Yo? Yos < You > Yas < Yog-
The Y difference value between ages decreases: Y(..< Yq-z , then increases : Y g4 > Yoz. then
decreases again : Y 4.5) < Yg.4) then increases again : Y 5-6 > Y 4-5)

3c- The second particular pattern

We already established this first probable particular pattern which is:

T >T,<T>T,<T>. Ls T 13.907 >T 193.998 <T 193.909 >T 14.000

And since the general pattern is that the ages of prophets in general is decreasing from Adam
1000 years to prophet muhammad 63 years; then we can deduct the second particular pattern
which is the result of the marriage between first general pattern and first particular pattern :

Despite that T, (Nuh) > than T, (Idris), the T, (Nuh) has to be < than T, (Adam).

Also, since T, (Unknown prophet) < T, (Nuh), T, has also to be < than T, despite that T, > T,
.€tC.

This second pattern is necessary to keep the general pattern in effect. Without this second pattern
, ages decrease from first prophet Adam to last prophet muhammad will not be fulfilled.

We can deduce then that T1549, (Muhammad) < T,,; 99, (Yahya) and T,,3 99, (Jesus) < T 53 997

(Zakariya).
So the pattern would be:

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Tye le lee aa ete
and also in the same time
Ti-Ti- Teete

3. Here we deduce that prophet Issa's (Jesus) age < Zakariya's age.
4. Also Muhammad's age is < Yahya's age.

This is going to be our third variable in my two equations: The time evolution : Ages continue to
decrease in general. The prophet age is related to the two prophets' ages previous to him.

If the prophet that we are looking for his age is having "odd" ordinal number as for
example T, , the rule to find his age is that T, has to be determined by relation with the
Toda) and Tyieven) `

T; oaa (Nuh) > T, previous even (Idris)

T; oaa (Nuh) < T, previous odd (Adam)

We can write it this way :
Ta (odd) >T

n-l(even)

Ty (odd) = Ta-204d)

If the prophet that we are looking for his age is having "even" ordinal number as for

example T, , the rule to find his age is that T, has to be determined by relation with the
Toga) and T

2(even) :

T; even (Indeterminate prophet) < T, reels odd (Nuh)
T; even (Indeterminate prophet) < T, previous even (Idris)

We can write it this way :

Ta (even) < T,,-1(odd)
T

n (even) < Toe

The third variable is the timeline evolution:
Ti (odd) PL

n-l (even)
Ta (odd) < Ta-xodð)
And

T <I

n (even) n-1(odd)

T SI

n (even) n-2(even)

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3p- The prophets' age evolution equations

So, my two equations of my mathematical model of prophets' age evolution is a system of
multivariable equations that will look like this:

1. Equation for odd ordinal number:

To determine the age of a prophet who has odd ordinal number the equation to use is :

T oad) =I + Yaw

n-lI (even)
with Ta > Tha

The increase from even to odd = bate,

2. Equation for even ordinal number:

To determine the age of a prophet who has even ordinal number the equation to use is :
liesa = Tarea = Xia
With T, < Taa

The decrease from odd to even = X aa

Note that the decrease from odd to even has to be > the increase from even to odd, otherwise the
general ages will never drop down. In mathematical language I write it:

Y wa = Trai

All these three patterns mathematized in variables conduct me to the final conclusion that
prophet Issa's (Jesus) age is > prophet Yahya's age and > than muhammad prophet's age of 63
years.

I am going to give an example illustrating all these 3 patterns within my 2 equations having the 3
variables to make it very clear for readers.

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Let's say we have these prophets ages numbers:

T, = 1000
T, = 940
T, = 950
T,= 920
T, =925
T, = 800
T, =910
T,= 750
T,= 900
To= 700

1. The general pattern is the decreasing values of the ages of the prophets numbers from
1000 years until 700 years.

Here, the variable is the second variable : position order on the space-line.

This variable means as the ordinal number varies by increasing from 1 to 10, the prophets' ages
vary by decreasing from 1000 to 700.

2. The first particular pattern is:
The alternation between inequality signs from bigger sign > to the smaller sign < :
T,(1000) > T, (940)

T, (940) < T, (950)
T, (950) > T, (920)
T, (920) < T, (925)
T, (925) > T, (800)
T, (800) < T, (910)
T, (910) > T, (750)
T (750) < T, (900)
T, (900) > Tio (700)

Here, the variable is the first variable: The parity of the ordinal number

T (odd) a Tai (even)
Example : T,(950) > T, (940)
Theva s Taa (odd)

Example: T, (940) < T, (1000)

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For the difference value "Y":

T; - T,= Ya- = 1000 - 940 = 60 years decrease
let's call it Y, = 60
T;- T,= Y(3..)= 950 - 940 = 10 years increase
let's call it Y,= 10
T;- Ty= Yo47 950 - 920 = 30 years decrease
let's call it Y,= 30
T; - T,= Ys. 925 - 920 = 05 years increase
let's call it Y,=05
T,- Te= Y¢s.= 925 - 800 = 125 years decrease
let's call it Y,=125
T,- T= Y g7 910 - 800 =110 years increase
let's call it Y,=110
T,- T= Yo97 910 - 750 =160 years decrease
let's call it Y,=160
T,- T= Y.g)= 900 - 750 =150 years increase
let's call it Y,= 150
T,- Tio= Yo19 900 - 700 =200 years decrease
let's call it Y,= 200

Ya- (60) > Yoz (10) < Yoy 80) > Yoy (05) < Yis (125) > Yong, (110) < Yo- (160) > Yos)
(150)< Yo19 (200). The Y difference value between ages decreases from 60 to 10 then increases
from 10 to 30, then decreases again from 30 to 05 then increases again from 05 to 125...ect.

Note here how these ages example shows that the decrease from odd to even has to be > to
increase from even to odd, otherwise the general ages will never drop down. In mathematical
language I wrote it previously:

Y aja z Yren

3. The second particular pattern is the result marriage between the general pattern and the

first particular pattern:

T, (950) < T,(1000)

T,(920) < T, (940)

T, (925) < T, (950)

T, (800) < T, (920)

T, (910) < T, (925)

T, (750) < T, (800)

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T, (900) < T, (910)
T,, (700) < T, (750)

So the pattern would be:

Terri To
and also in the same time
T,>T,>T eT >To

And for this third pattern,the third variable is the timeline evolution:

L (odd) > Toine
Exp: T, (950) > T, (940)

l (odd) E T a-2(odd)
Exp: T, (950) < T, (1000)

And
Iy (even) * T,,.1(oda)
Exp: T, (920)< T, (950)
1 <T

n (even) n-2(even)

Exp: T, (920)< T, (940)

I did the following graphic representation to show the prophets' ages probable pattern from the
beginning of prophethood until the end. Since I don't have all the 124.000 prophet's ages, I will
be using a fictif numbers of the example cited above to graph the real decreasing pattern of the
prophets' ages.

In this graph you can visualize the prophets' ages decreasing pattern: The 1* move is decreasing
then the 2"! move is increasing then the 3" is decreasing then the 4" increasing then the 5"
decreasing until it reaches the last prophet's age 63 years old (Age of prophet muhammad pbuh).
It looks like a wave pattern.

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3,- The prophet Dawud test

We already know from the hadith that prophet Dawud's (pbuh) age is certainly 100 years. Let's try to plug
this number to my mathematical model of the prophets' ages to test if it fit in or not.

According to my model that expresses the prophets' ages pattern evolution, a prophet whose age is 100
years should not be in time very far from prophet muhammad aged 63 years and no many prophets
between them.

We already know prophet muhammad (pbuh) age is 63 years and I established by my mathematical model
the prophet Jesus age to 73 years when he returns back (This will be proved next in this book) and I also
said that prophet yahya has to be older than prophet muhammad but younger than Jesus and younger than
prophet zakariya.

So let's try to put all this together and go back to prophet Dawud. We have just to postulate that since
prophet muhammad 63 years old is the number 25 in order in the mentioned prophets' names in Quran
and prophet Dawud is order number 17 and he is 100 years old, then there shouldn't be unknown prophets
between them.

The order would be :

The prophet Muhammad T,,, 59, (63) < prophet Jesus T,,; 55, (73) > prophet Yahya T,,; 99, (ex: 65) <
prophet Zakariya T,,; 9, (ex:91) > prophet Yunus T,,, 5, (ex:89) < prophet Al-Yasa T,,5 995 (ex:99) >
Prophet Ilyas T33 994 (€X:90) < prophet sulaiman T3393 (ex: 150) > prophet Dawud T3399 (100).

Here we see the order is logic and ages can be close to each other. My model is acceptable. We can try to
determine approximately the unknown ages without disturbing the model three patterns: The only age that
I did contradict with the one historians suggested is the prophet Zakariya that was said by historians to be
207 years, but since they have no proof, my model suggests a more logical age example. For the age of
prophet Sulaiman, historians suggested 52 years or 150 years but I chose 150 because it fits better in my
model.

4- Determining Prophet Jesus (Issa) age
We arrived to our four conclusions:
Prophet Jesus age > 63 years;

Prophet Jesus age > Yahya's age;
Prophet Jesus age < Zakariya's age;

Pe eS

Prophet Muhammad's age 63 < Yahya's age.

In The book “The Stories of the Prophets”-arabic version of the scholar " ibn Kathir"- it is said

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that prophet Jesus (Issa) could possibly have reached the age of 33 years or 120 years old. The
page picture follows:

Sy y Say Jai OT Th gets Jams Leal a tale Ls ll @ 1
amali Lad chsh Sights eit BL Oats ath pend, Bat GS Gales d päh
U ce A HU YF ool POP Les Bis Say

EE EE ee ee eee eee EA T

Lately ee SB yin =

Lapi o eu pa le ge ee OS ME Spe Te Hl iy
Si Tags Toph haea SEA Gal Ob i LAH Bg «Kier ca

eb ST CE op ee ge a de ce LL Gy ol JG 1S
Ree Ty SE oy! ty oe

Be Ei) OL oe pin eS TL oy

By Sate ee oa Slee eB Jal pe ale ek dia OL Me ella olay cry
da Hap ILS ge Ne Nagy BLS nl anes Cae ee ae lia : JU Tete
er Ale TROUT saline h AP oig- opting

-yw

Let's discuss each possibility and test it with my mathematical model.

4, - Age of 120 years

The translation of what is written in that page for the 120 years was pretended to be said by the prophet
muhammad (pbuh) : «And I have been told that there is no Prophet after other Prophet but he lives a life
half than the one who lived earlier. And I have been told that Jesus, the son of Mary lived for a hundred
and twenty years and I see myself as only entering upon the beginning of the sixties».

This is a weak hadith. If you consult the Books written about the classification of narratives/hadiths
"Takhrij & Jarh wa Tadeel" like the book titled “Majma’a al-Zawaid wa Manba al-Fawaid” by Imam
"Haithmi", we come to know that this is a weak narrative/hadith. The hadith is originally from the book
"Mu’jam al-Tabrani/ c hl az"

Imam Haithmi after quoting this hadith, writes in his above mentioned book “Tabarani has narrated it
with WEAK ISNAD.” which means weak Chain of Narrators.

The narration seems also to be against the logic. If we do some arithmetic operations, we will notice that
it has an impossible result. The hadith says: “...there is no Prophet after another Prophet but he lives a life
half then the one who lived earlier than him.”

But this is not logical; think of the three prophets we believe: Zakariya, his son prophet Yahya (John the

Baptist) and Jesus (Issa); If Jesus lived to 120 years, then John the Baptist should have lived to 240. This
result contradicts my second conclusion: Prophet Jesus (Issa) age > Yahya's age.

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Moreover, the arithmetic multiplication by 2 must mean that Zakariya lived to 480 years old. By the time
we reached prophet Adam, he would have to live millions of years! If we work the other way back
arithmetic division by 2, the hadith of the prophet muhammad (pbuh) graded "good" records that Adam
died at 1000 years old, then arithmetic halving of ages clearly brings the life of Muhammad (or even
Jesus) down to few seconds!

The conclusion is that the division by 2 of the hadith is impossible. I have a question: can we believe the
part of the hadith that stated that Jesus lived 120 years and reject the division by 2 ? So we admit part of
the hadith and we reject the other. The hadith is indissociable in my view. The hadith sets a function
with terms and if a term is false then the whole function is false.

The Terms of the function is :

t, = Any prophet's age (Output).
tı = The previous prophet's age (Input).

The function is f(t, ) = 1⁄2 x t
%2 is the constant that does not change and t,, is the independent variable input then t, is the

n-1

output dependent variable. In our hadith the age of prophet muhammad (pbuh) is known as the t,
output, so f(63) = 4 X t,
tı = 63 x 2 = 126.

The output is the dependent variable, it depends on how much the input is. Our output 63 is
known and true no discussion about it but the input is unknown and can be calculated based on
the output and the constant. So if the output 63 years or the constant 2 change, the input 126
would change too. the mathematical link between these three terms conducts us to take all three
together, we can not accept 120 years as age for Jesus without taking the constant 2. The
constant 2 is necessary to get the input 120 and without it the output would change if we apply
a different constant like for example 4 of the input 120.

This mathematical analysis conducts us to reject 120 if we reject the 1⁄2. Then prophet Jesus (Issa)
couldn't have lived 120 years. What's remaining as a possibility is that he had lived for 33 years.

4, - Age of 33 years

From the first look on this age 33 we notice that is < 63 age of prophet muhammad (pbuh). This
contradicts my first conclusion: Prophet Jesus (Issa) age > 63 years (Prophet's muhammad age).

This will conduct me to deduce that the age of 33 could not be the real age of Jesus which increases the
probability of the fact that he did not die at 33 but his age was suspended at 33 years old and in order for

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his real age to be > 63 years old, the age 33 has to start running again.

Actually, scholars spoke about Jesus might have been raised by God to the second universe to protect him
from those who wanted to kill him and he will come back again. If I postulate that his age stopped at 33
when he was raised up and will resume to continue running when he comes back and increases until it
surpasses the 63 years old, This idea will be in complete harmony with my mathematical model and
acceptable.

There are some hadiths that mentioned the fact that Jesus (Issa) will come back again and even mentioned
the age portion that will be added to his suspended age.

This is one of the multiple narratives "hadiths" which is graded authentic "sahih":

Se GE « SIG GE e 8) Op pak GES a Gh A BS 3826 By Ce JES ¢ 958 OG Pa GES ay sho ood wits
sijo a J 5 - ote it - ES Ai fh Od: SE pli ale al hee Gall CÍ SBA gS DE e p ob aN
Ge aly! Ae cal ET Ji ipat A BEK i aio E « aipa N « valills sad) ol Ese J$: bac
Ee) aM gb GS DM Gael gy LYI Y) GIS Lal a5 i al GS Ahad day «Gy sis ig e Guha
PANA ale itd 856 8 Ai

Abu Huraira narrated that the Prophet Muhammad (peace and blessings be upon him) said: ‘There is no
prophet between me and him [Jesus Christ]. He shall descend, so recognize him when you see him. He is
a man of medium height, [his complexion] is between reddish and white, he will be [dressed] in two
yellowish garments. His head looks as if it is dripping water even though it is not wet. He will fight
people in the way of Islam, will break the cross, kill the swine, and abolish the annual tax [Jizyah]. Allah
will put an end to all religions except Islam during his time. He will slay the Antichrist and he will stay on
Earth for forty years. Then, he will die and the Muslims will perform the funeral prayer over him.’ [Abu
Dawud and Musnad of Ahmad]

The duration of 40 years mentioned in this hadith, if I add it to 33 years it becomes 73 years. 33 + 40 =
73. The 73 years > 63 years (muhammad age). Here the result fits within my mathematical model. But
gives a rise to discuss prophet yahya age. According to my model second conclusion: Prophet Jesus age >
Yahya's age So 73 years old > Yahya's age.

We already know that the time when prophet Jesus was born is very close to the time of birth of prophet
Yahya. Some of the historians said that the prophet Yahya was born approximately 6 months before the
birth of jesus. No matter how long is the time between them, they looked born in close time from the
Quran verses.

The death of the prophet Yahya had to happen at age < 73 years but also after the age of 63 years
(Prophet muhammad age) because according to the fourth conclusion of my mathematical model prophet

Muhammad's age < Yahya's age.

Then regarding prophet Yahya, he must have lived more than 63 years old and must have died before

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reaching 73 years. Since Jesus (Issa) was raised at 33 years old, it means that prophet Yahya died after
Jesus had been raised. Some historians said that prophet Yahya died one year and half before the raise of
Jesus and some think he died after the raise but in my mathematical model he must have died after Jesus's
raise. No matter when the death of prophet Yahya happened before or after the raise of prophet Jesus
(Issa), it does not disturb or put into failure my mathematical model as long as the death occurred before
73 years old.

Another issue to discuss is that some scholars said that Jesus will live 7 years after his return to totalize :
33 + 7 = 40 years. This interpretation is in contradiction with my model because 40 years < 63 years
(Muhammad) and according to my model Jesus life span has to be > prophet Muhammad life span (63
years).

These 7 years are mentioned in this hadith number 2940 from the book "Sahih Muslim":

Abdullah b. 'Amr reported that a person came to him and said: What is this hadith that you narrate that the
Last Hour would come at such and such time? Thereupon he said: Hallowed be Allah, there is no god but
Allah (or the words to the same effect). I have decided that I would not narrate anything to anyone now. I
had only said that you would see after some time an important event that the (sacred) House (Ka'ba)
would be burnt and it would happen and definitely happen. He then reported that Allah's Messenger (may
peace be upon him) said: The Dajjal would appear in my Ummah and he would stay (in the world) for
forty-I cannot say whether he meant forty days, forty months or forty years. And Allah would then send
Jesus son of Mary who would resemble " 'Urwa ibn Mas'ud". He (Jesus Christ) would chase him and kill
him. Then people would live for seven years that there would be no rancour between two persons. Then
Allah would send cold wind from the side of Syria that none would survive upon the earth having a speck
of good in him or faith in him but he would die, so much so that even if some amongst you were to enter
the innermost part of the mountain, this wind would reach that place also and that would cause his heath. I
heard Allah's Messenger (may peace be upon him) as saying: Only the wicked people would survive and
they would be as careless as birds with the characteristics of beasts. They would never appreciate the
good nor condemn evil. Then, Satan would come to them in human form and would say: Don't you
respond? And they would say: What do you order us? And he would command them to worship the idols
but, in spite of this, they would have abundance of sustenance and lead comfortable lives. Then the
trumpet would be blown and no one would hear that but he would bend hfs neck to one side and raise it
from the other side and the first one to hear that trumpet would be the person who would be busy in
setting right the tank meant for providing water to the camels. He would swoon and the other people
would also swoon, then Allah would send or He would cause to send rain which would be like dew and
there would grow out of it the bodies of the people. Then the second trumpet would be blown and they
would stand up and begin to look (around). Then it would be said: O people, go to your Lord, and make
them stand there. And they would be questioned. Then it would be said: Bring out a group (out of them)
for the Hell-Fire. And then it would be asked: How much? It would be said: Nine hundred and ninety-nine
out of one thousand for the Hell-Fire and that would be the day which would make the children old
because of its terror and that would be the day about which it has been said:" On the day when the shank
would be uncovered".

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aaa cl plus da si

Agua CHB GE Cy aale oy gia Crees Std alla Gy ghail Ge dnd Lie Qo) Lae (spiel thes Gy al ane Laa [2940]
laga SU CIS NS (ol) a gli eladi o) Sh 4p Caan (A daal Ibe Le Ji Jay oela gyae Cy alll gue dau iJia (gil
O adl Bry Lahe | yal ald aay (yg sins aS cal Lai! lai liad daa) Gash Y Gi Crees ail Law gai AAS gf ail Y all Yh asl
Gand Lle Qua) sl lei Ga) i bes Oe) God Y Gy) Sad Ad à daal ears te ail gy JE dd ob cosas
Jä ga bal Lag ath Jan yy eb 8 shoe Gall Gas oal gio ae Gull Say À ASi Alles a gauia O Sge AUIS ar ye Ge nue al
cols Agle aisa he aS (4 do aSa ol gl Ss ake Y) Gla gh ud G0 33 lie auld 4 an) GeV) dey le Can Ma Lil
| Sie Cry Sis Vg By pee ogiya Y glud daly phl da gå QoL ut dad Ji tle il gun oa ginau JÄ dues
yal A Gils i aeiae Gun agi jy ola alld gi aby GU SY) Baltes aa pabi Lyall Led Wy ol od Gy gut YI J aii Gli og] Sheds
5a Jë sh àl San yg e Galil) Gaag Gaai : SE Aly ua ge h gl daj daa ga sly SE GY ayy Gl eee Y) aaf aaay Då
coll ala Call Lal Ul os bk al pa Vi Gs al aad edly à Gull ataa Abe Cust Lil Gent aM J JM ails | pbs ail
$ ag AD IE yay aay Ailend Call US Gyo SM AS Gye SLAM JU Cans Iga 8h kis ob JE {cel pune ae aai Y Sy
{ Gls Ge AES) ag} lds { Land Glal sll Geen

Personally I think that the 7 years are not the duration of time that Jesus will spend on earth when he will
return, but it is about the people who will live after Jesus achieves his mission in 40 years and dies.

I- What happened to Jesus ?
The verse that explained what happened to prophet Jesus (Issa) is verse 157-158 surah An-Nisa:

Ča 4 pd Le a A gil 48 AEA GSM Gg A GAR Sg 8 gc Lay 8 glib Leg tl Dg aa OY gine Gall US Ó gl"
(157) "Wado sli Les TORI gtl Y) ale

157-"And [for] their saying, "Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger
of Allah ." And they did not kill him, nor did they crucify him; but [another] was made to resemble him to
them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except
following the assumption. And they did not kill him, for certain."

(158)"&SS | 5232 al 5 ou] ail An’,
158-"Rather, Allah raised him to Himself. And ever is Allah Exalted in Might and Wise."

The event of "was made to resemble him to them" was explained by interpreters that God duplicated the
physical body of Jesus and pasted it on the man who betrayed Jesus. Then Jesus (pbuh) was raised to a
different space that I will be exploring next.

Such a phenomenon of copy-past, I can explain it by the same phenomenon of the quantum teleportation
which is a process in which quantum information (e.g. the exact state of an atom of prophet Jesus) can be
transmitted (exactly, in principle) from one location to another (from Jesus body space to the other person
body space), with the help of classical communication and previously shared quantum entanglement
between the sending and receiving location. Because it depends on classical communication, which can
proceed no faster than the speed of light, it cannot be used for faster-than-light transport or

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communication of classical bits. While it has proven possible to teleport one or more qubits of
information between two (entangled) quanta, this has not yet been achieved between anything larger than
molecules.

Although the name is inspired by the teleportation commonly used in fiction, quantum teleportation is
limited to the transfer of information rather than matter itself. Quantum teleportation is not a form of
transportation, but of communication: it provides a way of immediately transferring a qubit from one
location to another without having to move a physical particle along with it.

When God transferred the atom's information of prophet Jesus to the traitor, the traitor body's atoms
became exactly as Jesus one and that made the traitor look like Jesus (pbuh). Those who wanted to kill
Jesus they mistaken him and killed the traitor.

Teleportation could explain the raising of Jesus to the second universe space with his body which is a
matter teleportation that had not been experimented by physics yet.

The term was coined by physicist Charles Bennett. The seminal paper first expounding the idea of
quantum teleportation was published by C. H. Bennett, G. Brassard, C. Crépeau, R. Jozsa, A. Peres, and
W. K. Wootters in 1993. Quantum teleportation was first realized in single photons, later being
demonstrated in various material systems such as atoms, ions, electrons and superconducting circuits. The
latest reported record distance for quantum teleportation is 1,400 km (870 mi) by the group of Jian-Wei
Pan using the Micius satellite for space-based quantum teleportation.

IH- Where is Jesus right now ?

In my book " Mathematical interpretation of the holy Quran - Volume 1" I wrote about the human being's
soul particle and named it "Geedon". the verse 4 surah Al-Ma'arij sets the Geedon maximum speed :

ni utd eB e i Cs aia 8

"The angels and the Rûh [Jibril (Gabriel)] ascend to Him in a Day the measure whereof is fifty thousand
years."

The verse 4 Stirat Al-Ma‘arij has set an equation. In mathematics, an equation says that two things are
equal, it will have an equals sign "=" like this:

x + 2 = 6
That equations says: what is on the left (x + 2) is equal to what is on the right (6)

So an equation is like a statement "this equals that"
Our verse equation is :

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1 cosmic day = 50000 days
The Three elements of the equation are :
1- Ascend = distance between position "A"(earth) and position "B" (to Him);

Ascend is the direction of the velocity vertically from down to up in linear or curvilinear motion.

2- In a Day = One cosmic day is 24 hours and in seconds it is: 86400 seconds according to the
International standards (Solar and not lunar)

3- Fifty thousand years = The distance that the earth orbits the sun 50000 times.

Earth orbits the Sun at an average distance of 149.60 million km, and one complete orbit takes
365.256 days (1 sidereal year), during which time Earth has traveled 940 million km.

Then the 50 000 years = 50 000 x 940 000 000 km = 4,7E13 km or 47000000000000 km or 4,7
x 10% km.

Thus, each universe vertical distance from down to up is 6,71428571 x 10° Km or
6714285714285,71 km, it means 0,7097005 light year.

The distance from earth (I postulate is in the middle of the universe) to the edge of the first
universe is 3357142857142,86 km. or 3.35714285714290 x 10”.

This is the distance that Jesus's soul has to make to reach the top of our first universe then from
the opening he goes through to the second universe where his soul is located (where the prophet
muhammed pbuh met with him in the miraj event). The distance has to be done at a speed of
light to get his age suspended.

formula : Speed = distance + time

Time = distance + speed

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Time = 3357142857142860 m/s =
299 792 458 m/s

22396,446391 seconds or 6,22 hours

So we can say that Jesus when he was raised soul with body in 6,22 hours, he had to be going at the speed
of light which stopped his age from running.

Then comes the verse 55 surah Al-Imran that says:

A E Reka os NK Gal Gok DAB GM Sel 15555 Gul Ge Delis GI) ag LG FI Sie G A JÉ 3e
(55) C sili a 6 Lad Sy AA AS ya

55-"[Mention] when Allah said, "O Jesus, indeed I will take you and raise you to Myself and purify you
from those who disbelieve and make those who follow you [in submission to Allah alone] superior to
those who disbelieve until the Day of Resurrection. Then to Me is your return, and I will judge between
you concerning that in which you used to differ."

And verses 157-158 surah An-Nisa:

day afl US AG al ag | Cua O15 al Gi OSs bse Lay & oi Las ail sis) Gye Gi gine cal ats ý elas"
"(158) LeSS 1 525¢ ál O85 Sa dish 458°) Ji (157) Ú i gtd Leg Oh eG ï| ale

157-"And [for] their saying, "Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger

of Allah ." And they did not kill him, nor did they crucify him; but [another] was made to resemble him to

them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except

following the assumption. And they did not kill him, for certain."

158-"Rather, Allah raised him to Himself. And ever is Allah Exalted in Might and Wise."

These verses were subject to intellectual massive debate between muslims scholars especially the
comtemporary one of them particularly the interpretation of the word "alas se" translated to "take you".
Does the word mean "died" or was "raised" ?

Death means the soul gets out of the body. How ? When ? Where does it go ? There are no religious
detailed answers. Muslim scholars don't dig deep in these issues because they think it's knowledge of the
Unseen "foreknowledge" that is reserved to God and human should not waste time searching in these
fields.

I chose to search mathematically and with physics the answers to these questions not as a mathematician
because I am not, and not as a religious scholar because I am not either. Am searching as a curious

muslim.

My search and reflection conducted me to define death as a physics phenomenon: « motion of the Geedon

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particle at a speed faster than light out of the body matter space to an upper universe in an antimatter
space, leaving the body matter space on the earth matter located in the first universe. In case of death, the
Geedon remains in the antimatter space for a duration of time longer than the duration of time it remains
in the antimatter in case of a dream».

The raising of saving Jesus (pbuh) is different, it means raising the soul and the body together to the
second universe. The problematic question of this kind of special raising is : is Jesus still alive ? If they
prove that he is still alive, then he had to descend back to die. The scholars took all directions west, east,
north, south, up and down to prove whether he's coming back or not. No one as far as I know did a
mathematical-physics proof and that's what I am going to try to do.

Actually it would be a great honor and fascinating event to see a prophet in someone's life and talk to him,
how he smiles, how he gets angry, how he walks, how he eats and how he prays. Our time is far away
from the last prophet muhammad (pbuh). I can't hide my full respect and fascination about prophets'
personalities but that's not going to prevent me from using the mathematics to know if prophet Jesus
(pbuh) is still alive or dead as the others.

Actually, the main difficulty is in the term "naá" "take you". If you resolve its meaning, you resolve the
whole problem and you stop the proof process.

Treating this subject is really "dangerous topic" on muslim belief and the nation's future. The best muslim
scholars are not unified about it and the most smart regular person can not be sure about the answer. Is
Jesus (pbuh) still alive or has he died ?

When I talk about jesus please note that I am talking about an arch-messenger, he was muslim and knew
about the arrival of the last messenger the beloved muhammad (pbuh). All prophets and messengers are
muslims. To be muslim is to submit to God's law. The messenger Jesus is not God and God is not Jesus.

After I established the mathematical proof of Jesus that he is still alive I would like to mention some
remarks about the linguistic explanation conflict between muslims about that term. All linguistic
explanations about that term are respected but there is one inacceptable argument that was used by the
group of scholars who are defending the idea that Jesus had died.

They said that the term " déja" "take you". has always been used in death cases only. A simple search
will show you that the term was used also for other meaning especially the verse 60-61 surah Al-anaam:

(60) Glasi GS Ly SEG 5 Sea’ all) deat’ Jal pail a ASG Bay Ss u Alby Ll, SS al as"
"(61) bbi Y pay ULL) 85 Ea aai os 15) Js Albis aeie U's Hie GÉ ‘wlll ay

60-"And it is He who takes your souls by night and knows what you have committed by day. Then He

revives you therein that a specified term may be fulfilled. Then to Him will be your return; then He will
inform you about what you used to do."

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61-"And He is the subjugator over His servants, and He sends over you guardian-angels until, when death
comes to one of you, Our messengers take him, and they do not fail [in their duties]."

It's very clear for any beginner student that the term "takes your souls" in verse 60 is not death but it's a
sleep state. The verse 61 is the one that is talking about death "take him".

So the term "take you" has three possible meanings:
1- Death : Soul separation from the body for long time by soul raising up;
2- Sleep : Soul-body unification with ability for separation for short time by soul raising up;

3- Saving : Soul-body unification with ability to be saved by soul-body raising up;

First, you have to notice that "taking him up" has to be done by "raising him up". So when I said "take

you" has three meanings, I mean also there is "raising up" in the three meanings also. The difference is:

Taking up

ee e | o

Yes Yes

Another word was used is " 4¢l4'"/"and purify you from those who disbelieve". The purification was

mentioned in Jesus (pbuh) case. So was it purification in sleep or death or saving ?

Many scholars- if not all of them —think that purifying is used in the meaning of " clearing thee of the
falsehoods of those who disbelieved". This meaning is possible but the arabic dictionary also defines the
word " 3b" with another meaning which is ¿34 : sil b. In english it means "keep him away". Then it
could be that God raised Jesus to keep him away from disbelievers. keeping someone away from
unbelievers people to save him presumes that he did not sleep or die.

The meaning of "purifying" that scholars boosted "clearing thee of the falsehoods of those who
disbelieved" does not fit with death. Purifying Jesus by using the death has no sense because death does
not purify him in any way. He is already pure whatever falsehoods they have said about him.

The meaning of "purifying" that I boost "keeping Jesus away from disbelievers" does not fit also with
death. It's true that death physically keeps him away from alive desvilievers but the death will terminate
forever his direct face-to-face battle against them. "Terminating forever" is contradictory with the
"keeping Jesus away from disbelievers"; that is because "the keeping away" implies a temporary situation.
Let's suppose "keeping away" implies a permanent situation but without death, this means Jesus will
remain alive but stop his face-to-face battle which is nonsense because a prophet never stops his battle
until he dies.

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Let's suppose now "keeping away" implies a permanent situation with death. If God caused Jesus to die
for the purpose of keeping him away from his enemies, this will be a general meaning ( whenever you
cause someone to die, definitely you keep him away from his enemies). Then, all prophets who already
died in the past, they must have died to keep them away from their enemies?! Prophets never die to keep
them away from their enemies, prophets die because their mission is over and the successors will continue
the battle after them. The idea of keeping away a prophet from his enemies by causing him to die is not
logical because the main goal of sending a prophet to a nation is to combat those enemies. At 33 years old
the mission of Jesus wouldn't be finished in order to put an end to his life. Having enemies in life and
cambatting them is a normal process of life for everybody and especially prophets. So don't think God
sent an arch-prophet like Jesus (pbuh) assisted with all the miracles we know and then at 33 years old in
the middle of the battle he causes him to die and that's for the only reason to keep him away from his
enemies or to clarify him from falsehoods said about him !

I can deduct, comfortably, my linguistic conclusion that the "keeping away" is temporary and the death
never happened.

My book is about mathematical interpretation and not linguistic one, but a little of a linguistic clarification
would help us in our mathematical mission.

My analysis will focus on the spacetime of death. My question would be : Where is Jesus and what time is
it in his space ? To answer these questions, we need first of all to give a mathematical model to death.
We need a mathematization of death.

I am going to derive the death equation from the Quran then plug all the available data about messenger
Jesus (pbuh) to that equation to deduct his spacetime.

1- The death/life equation

The concept of death is unlike most other concepts. Usually we have an object and the concept of
that object. For example, we have a horse and the concept of a horse. However, the concept of
death is absolutely without any object whatsoever. Thinking about the prospect of one's own
death is a constant meditation upon our own ignorance. Some philosophers think that there is no
method for getting to know death better, because death cannot be known at all. I don't
completely buy the opinion of these philosophers and I would like to use mathematics and
physics to derive an equation from the holy Quran that gives us some hints on what death is. This
is another adventure!

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1, The elements
1, _, Different states
The verse 28 surah Al-Baqarah states :

(28) "Geb ail) É Suds Sid BS AS LAL Lg SiS LG SG
28-"How can you disbelieve in Allah when you were lifeless and He brought you to life; then He will cause you to
die, then He will bring you [back] to life, and then to Him you will be returned."

These 4 states are ordered according to verse 2 of surah Al-Mulk:

(2)" J siall Sajal hy Blas Gadi gS Sota SLs Sali GIS gal
2-"[He] who created death and life to test you [as to] which of you is best in deed - and He is the Exalted in Might,
the Forgiving"

It means that death state precedes life state in an obligatory 4 steps cycle applying to all human
beings "Geedon particle". Everybody has to go through these 4 steps starting by lifeless, arriving
at life.

1, ,' - You were lifeless

The Geedon was in vacuum space position «A» outside the body with zero rotational motion. It has
only a vibrational motion with these characteristic :

In this position the Geedon has :

e Positive energy

e Positive mass

e Velocity > light speed
Here, Geedon had zero rotational motion because the rotational motion as defined in the volume 1 of this
book series is "being alive". Humans were outside their body before it got breathed inside.

There is no evidence in Quran whether the Geedon before to get inside the body, had translational motion
or not. I can say though, that Geedon had vibrational motion "belief in God" before getting inside the
body.

The vibrational motion is clear before the Geedon got inside the body in verse 172 surah Al-araf:

136 Ge US Gy Aaa pp Vb of Sg 1 oN By Call Sgal (ME aby BABS amy gel Ge AST oh Oe hy AAI 5"

(172) "olé
172-"And [mention] when your Lord took from the children of Adam - from their loins - their
descendants and made them testify of themselves, [saying to them], "Am I not your Lord?" They said,

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"Yes, we have testified." [This] - lest you should say on the day of Resurrection, "Indeed, we were
unaware of this."

If you have read volume 1 of this book series, and I strongly advise you to do, you would know that
Geedon has relative mass, energy and velocity depending on its interaction with photon "Angels" and
those changes cause the Geedon to change its space position. Inside the "body-space" the Geedon mass is
negative, energy is negative and rotational-translational speed is < light speed.

So to get outside the body, the Geedon tunnel the body matter energy barrier after a collision with photon
causing 2 possible things :

First possible outcome of the collision is death. This tunneling stops the rotational motion of Geedon
inside the body matter and transforms it to kinetic energy of translational motion through the space
"ascend" to move to position "B". The position "B" is "the body-antimatter space" in different antimatter
universes, that could be a second universe or third...

Second possible outcome of the collision, is a mix of translational and vibrational motions which are
more obedience activities and more life achievements. The collision causes speed changes which could
make some people able to have information about the future before it happens and about the past far away
from present. We can consider the information as related to life achievements motion and vibrational
obedience motion. You can have information about your future wife before meeting her (Life
achievement) and you can have information about a religious personality that lived in the past century by
directly talking to that personality (Obedience achievements).

In this second possible outcome, translational motion in case of information collection can cause the
Geedon to :
e In awake state : To travel through the future by moving close to light speed and to travel to the
past by exceeding the light speed.
e In sleep : To travel through the future by moving close to light speed and to travel to the past by
exceeding the light speed.

1,4 - Brought you to life

The Geedon was in vacuum space position «A» outside the body with zero rotational motion. Then
it moved by force exerted on it to position in space «B» inside the body matter. Here it will have a
rotational motion with these characteristic :

In this position the Geedon has :
e Relative negative energy
e Relative negative mass

e Velocity < light speed

For the translational motion "life achievements", it depends from person to another. Inactive person in his
p p p

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life has a little translational motion than an active person. The vibrational motion "God obedience" differs
also from person to another.

The information collection from the future and the past also depends on the translational motion of the
Geedon. If the Geedon interacts with the photon "angel bringing revelation", it can speed up in awake
state and asleep state to have information about future or past to use them for life achievement motion or
obedience motion.

An unbeliever does not interact with the photons until he decides to increase his vibrational motion.

1, - Cause you to die

The Geedon was in space position «B» inside the body matter with rotational motion for "T" time
duration then it moved by photon collision to position in space «A'» inside the body antimatter .

In this position the Geedon has :
e Positive energy
e Positive mass
e Velocity > light speed

Before moving from position «B» to the position in «A'», the Geedon remains a duration of time «T» in
position «B». The «T» was expressed in verse 145 surah Al-Imran

) GSI cg Ai G 4595 5 SVN CNG 5 oag Lele ah GN NBG ya DG WS ail GAL Y Gag of Gall GIS G5
(145

145-"And it is not [possible] for one to die except by permission of Allah at a decree determined. And
whoever desires the reward of this world - We will give him thereof; and whoever desires the reward of

the Hereafter - We will give him thereof. And we will reward the grateful."

To move from body matter in the first universe to body antimatter in a different universe, the
Geedon-photon interaction "collision" occurs independently of the will of the Geedon. It is called "death".

- The collision proof is the verse 11 surah Al-Sajda

(11) "GASB AS Cal) BS IS gD Copal le SG Gi
11-"Say, "The angel of death will take you who has been entrusted with you. Then to your Lord you will
be returned."

- And the proof of independence is verse 78 surah Al-nisa

Bae baas AB Md aloe baes Lids Hd HE gt As ei Se SLU

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(78)" És Ó ii GAS Y sill eY Ji I we Ch US
78-"Wherever you may be, death will overtake you, even if you should be within towers of lofty
construction. But if good comes to them, they say, "This is from Allah "; and if evil befalls them, they
say, "This is from you." Say, "All [things] are from Allah ." So what is [the matter] with those people that
they can hardly understand any statement?"

This last verse shows that the photon of angel "azrael" who is charged of death is different from the
visible light because he can tunnel the walls to get to the Geedon. We already know that visible light can
tunnel transparent glass or the water but not the walls.

when any particle meets a barrier, it has a probability to pass through that barrier. However the probability
is a decaying exponential that has, among other terms, the height of the potential barrier and the
wavelength of the particle. So ignoring details like the electromagnetic interaction, our typical visible
photon has a wavelength around 500 nm, whereas radio waves for example might be of order cm. That
explains why radio waves can tunnel a barrier that visible light can not. With this in mind definitely the
angel of death is not visible light because it can reach Geedon even behind a wall.

1, ,‘ - Bring you [back] to life

The Geedon was in space position «A'» inside the body antimatter in a different universe with zero
rotational motion. Then it moved by force exerted on it to position inside the body-space matter
«B'». Here it will have a rotational motion with these characteristic :

In this position the Geedon has :
e Negative energy
e Negative mass
e Velocity < light speed

The verse 50 of surah Ar-Room is mentioning that god is able to give life to already dead persons.
"(50) “yh ecb US (ME AG Bia gal als y aga Sa Ga aih CHS ail eed 5 EI BEE

50-"So observe the effects of the mercy of Allah - how He gives life to the earth after its lifelessness.
Indeed, that [same one] will give life to the dead, and He is over all things competent."

Then comes verse 55-56 following in the same surah Ar-Room saying:

Ål ES à Si Sad GLa ala ‘sigh Guall dibs (55) "OA I iE AMS Bek | xe | sal Le Ga a pu ALN i ast ais"
(56) abá Y A Sis Gaal 2p 1G ea onal

55-"And the Day the Hour appears the criminals will swear they had remained but an hour. Thus they

were deluded."

56-"But those who were given knowledge and faith will say, "You remained the extent of Allah's decree

until the Day of Resurrection, and this is the Day of Resurrection, but you did not used to know."

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Here, they have remained where ? it is not mentioned that they remained on earth as it was clearly said on

earth in verse 112-114 surah Al-Muminoon: | , o, 7 i

) gab SS aS SE Y) Ea oy G(T 13) GSU TLL pp a 3) g E NG (112) Gates SHE GaN) i Ed 3S G
; "(114

112"[ Allah ] will say, "How long did you remain on earth in a number of years?"

113-"They will say, "We remained a day or part of a day; ask those who enumerate."

114-"He will say, "You stayed not but a little - if only you had known."

The case of verses 112-114 surah Al-Muminoon (on earth) is different from the case of verses 50,55 and
56 surah Ar-Rum. If we intelligently link verses 50 , 55 and 56 surah Al-Rum ,we can know that those
people remained DEAD for 1 hour and not remained on earth 1 hour. It means their Geedon remained
moving in rotational-translational motion in speed faster than light inside their body's antimatter on
another antimatter planet in a different antimatter universe designated for dead persons.

The 1 hour time duration of death motion must be standardised for both believers and unbelievers. It
means all humans from T, (Time initial) of the soul-body separation until the T, (Time final) of the
resurrection is 1 hour (3600 seconds).

The operation is T,- T,= 3600 seconds. During this time the Geedon is rotating faster than light inside the
body's antimatter center of mass.

You may ask how is it possible for Geedon to have rotational motion in body-antimatter and it is
supposed to be a dead soul. This would contradict the concept of : rotational motion = being alive.

Actually rotational motion is zero before the first step "you were lifeless" but in the third step "cause you
to die" the Geedon rotates the center of mass of the body-antimatter. The dead humans in the third step
are actually not alive in earthy body-matter, they are alive in body-antimatter and this was expressed in
verse 169 surah Ali-imran:

(169'E AS aes Sie SUL Ci A gal ail Jans gå | ghd Goal Gand Yg"
169- "And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive
with their Lord, receiving provision,"

The conclusion is that "deads" who had their Geedon particle transferred inside a body of antimatter, have
their Geedon moving in rotational motion around the center of the antimatter-body mass in speed > than
light speed. It is a travel into the past to the point of the start of their creation. That "day of creation" is the
same "day of resurrection" because there is no time running in god's frame of reference.

The question is : does that motion duration is one hour, 3600 seconds ? If yes, then people who died
thousands of years ago would have reached the day of resurrection before those who died last year! I have
no answer to this question yet.

The day of resurrection the Geedon is supposed to rejoin the matter-body through the annihilation

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between the body-matter already buried under earth and the body-antimatter that was in a different
universe. That day is described in the holy Quran as uniform for all humans in spacetime.

Another question is : We know that annihilation between matter and antimatter causes an explosion, then
why is there no explosion when you dream hugging your dead father for example ? Here, I think I have
the answer; when you dream about past event you must travel in translational motion faster than light, this
speed requires that you leave your body-matter on the bed and you get out of universe 1 where earth
located to enter your antimatter body located in different antimatter universe where dead people are
"living" also in their antimatter body. So there is no matter-antimatter interaction when you meet your
dead father in a dream.

So how can Jesus (pbuh) in his body-matter is still alive in a second antimatter universe without being
annihilated ? Definitely there would be a protector electromagnetic field preventing the annihilation from
happening. We all know that charged antimatter particles are stored using electric and magnetic fields in
near vacuum conditions (Near-vacuum conditions can be created on Earth). This magnetic field can
protect messenger Jesus (pbuh) also from being annihilated.

We have also to remember that the messenger muhammad (pbuh) met with prophet adam (pbuh) in our
first universe. This means that antimatter exists in our universe where earth is located. But that must be
far away from our galaxy.

The prophets and messengers are not located in the same space. They are dispersed in the first ,second,
third, fourth ,fifth, sixth and seventh according to many different accounts of what occurred during the
Mi'raj event, but most narratives have the same elements: Muhammad (pbuh) ascended into heaven with
the angel Gabriel and met a different prophet at each of the seven levels of heaven; first universe Adam,
second universe John and Jesus, third universe Joseph, fourth universe Idris, fifth universe Aaron, sixth
universe Moses, and last seventh universe Abraham. After Muhammad (pbuh) meets with Abraham, he
continues on to meet God without Gabriel.

1, ,- The antimatter-body new space

Antimatter is the opposite of normal matter. More specifically, the sub-atomic particles of antimatter have
properties opposite those of normal matter. The electrical charge of those particles is reversed. Antimatter
was created along with matter after the Big Bang, but antimatter is rare in today's universe, and scientists
aren't sure why.

To better understand antimatter, one needs to know more about matter. Matter is made up of atoms, which
are the basic units of chemical elements such as hydrogen, helium or oxygen. Each element has a certain
number of atoms: Hydrogen has one atom; helium has two atoms; and so on.

The universe of an atom is complex, as it is full of exotic particles with properties of spin and "flavor"
that physicists are only just beginning to understand. From a simple perspective, however, atoms have
particles that are known as electrons, protons and neutrons inside of them.

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In the heart of an atom, called the nucleus, are protons (which have a positive electrical charge) and
neutrons (which have a neutral charge). Electrons, which generally have a negative charge, occupy orbits
around the nucleus. The orbits can change depending on how "excited" the electrons are (meaning how
much energy they have.)

In the case of antimatter, the electrical charge is reversed relative to matter, according to NASA.
Anti-electrons (called positrons) behave like electrons but have a positive charge. Antiprotons, as the
name implies, are protons with a negative charge.

These antimatter particles (which are called "antiparticles") have been generated and studied at huge
particle accelerators such as the Large Hadron Collider operated by CERN (the European Organization
for Nuclear Research).

Antimatter is NOT antigravity. Although it has not been experimentally confirmed, existing theory
predicts that antimatter behaves the same to gravity as does normal matter.

Where is the antimatter ?

Antimatter particles are created in ultra high-speed collisions. In the first moments after the Big Bang,
only energy existed. As the universe cooled and expanded, particles of both matter and antimatter were
produced in equal amounts. Why matter came to dominate is a question that scientists have yet to
discover.

One theory suggests that more normal matter was created than antimatter in the beginning, so that even
after mutual annihilation there was enough normal matter left to form stars, galaxies and us.

Antimatter was first predicted in 1928 by English physicist Paul Dirac, he put together Einstein's special
relativity equation (which says light is the fastest-moving thing in the universe) and quantum mechanics
(which describes what happens in an atom). He discovered the equation worked for electrons with
negative charge or with positive charges.

While Dirac was at first hesitant about sharing his findings, he eventually embraced them and said that
every particle in the universe would have a mirror image. American physicist Carl D. Anderson
discovered the positrons in 1932 which are the antiparticle of the electron.

When antimatter particles interact with matter particles, they annihilate each other and produce energy
and explosion as gamma ray.

The annihilation could be understood as the step (Bring you [back] to life) and the big explosion could
be interpreted as the events of day of resurrection in verses 1-6 surah Al-Wagia

(6) "ite Ed CASS (5) US Dg 885 (4) 9 GA CaS 1 (3) Aad AALS (2) SIS Gaia o (1) Anal cas 19"
1-"When the Occurrence occurs,"

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2-"There is, at its occurrence, no denial."

3-"It will bring down [some] and raise up [others]."
4-"When the earth is shaken with convulsion"
5-"And the mountains are broken down, crumbling"
6-"And become dust dispersing."

Then another verse could be expressing the light gamma wave after the blast explosion of the
matter-antimatter annihilation is 68-69 surah Az-Zumar:

bh (68)" Essa AG gh 158 sail aa a ry fail cL o ïi oa Ñi À ag Hai À A Öna il is eis"

(69) "ó salle Y aa Gall eet Gals lA GUL eens CES a's Kio pre oa
68-"And the Horn will be blown, and whoever is in the heavens and whoever is on the earth will fall dead
except whom Allah wills. Then it will be blown again, and at once they will be standing, looking on."
69-"And the earth will shine with the light of its Lord, and the record [of deeds] will be placed, and the
prophets and the witnesses will be brought, and it will be judged between them in truth, and they will not
be wronged."

Here "blown" could mean the explosion sound and "shine with the light of its lord" could be the gamma
wave light generated by matter-antimatter annihilation explosion.

Products from matter/antimatter collisions

« Sa
*

Matter vs Anti-matter

Alive vs dead
Paul Dirac, who first predicted that such a mirror image of matter should exist, summarized this enigma
on receiving his Nobel Prize in 1933:
"We must regard it rather as an accident that the Earth (and presumably the whole Solar System) contains
a preponderance of negative electrons and positive protons. It is quite possible that for some of the stars it
is the other way about, these stars being built up mainly of [positively charged electrons] and negative
protons."

This means it is possible to think that dead mankind and messengers met by the messenger muhammad
(pbuh) on the other universes in miraj event were Geedon particle rotating antimatter body on an
antimatter planet in an antimatter part of a universe. No annihilation occured to the prophet muhammad
(pbuh) because he might have been protected by electromagnetic field.

One of the implications of Stueckelberg’s diagrams was that an antiparticle could be regarded as a particle
that was travelling backwards in time. Consequently, I can deduce that the existence of a dead Geedon
soul particle inside an antimatter body can be a travel back in time. The death as I already defined as

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traveling faster than light means that Geedon is going back to the past of the start of their creation which
is the same day of resurrection. God is all the times fused together, He is the eternity.

Motion at all scales from planets to billiard balls is ordered by Isaac Newton’s basic laws, which do not
differentiate between future and past. Were we to turn back time and watch the planets in retrograde
motion orbit the sun into the past, it would appear no different than if the normal affairs had been viewed
in a mirror. Were we to do both of these, namely look in a mirror and reverse the direction of time, what
we would see would be identical to reality. In the jargon, Newton’s laws of motion are invariant when ‘P’
(‘parity’ or mirror symmetry) and ‘T’ (for ‘time reversal’) are applied to them.

Earth is not like the universe at large. We are atypical as regards the abundance of the elements, and the
same could be true as regards antimatter. So it is one thing to admit that there is no antimatter hereabouts,
quite another to suppose that this is true everywhere and that the entire material universe is made of
matter to the exclusion of antimatter. How can we know the make-up of a distant star, seen only as a faint
candle across the vastness of space? All we see from earth is the starlight and as we have no reason to
suppose that the spectra of the anti-elements are any different from those of the elements, we cannot tell
stars from antistars simply by looking out into the night sky. Astronauts have landed on the moon, as have
robotic probes on Mars without being annihilated, so we know that there is no antimatter up there. The
whole solar system is bathed in the solar wind, the stream of subatomic particles emitted by the sun. If the
sun were an antistar and the solar wind consisted of antiparticles, we would detect the gamma rays
produced when these antiparticles annihilated with the matter of the planets. But we see no such gamma
rays.

All signs of antimatter appear to be due to its transient creation from collisions involving ordinary matter,
such as between cosmic rays and the atmosphere. For thirty years gamma rays coming from the centre of
our Milky Way galaxy have signalled that there are clouds of positrons there. In 2008 ‘Integral’, a gamma
ray telescope on a satellite, discovered that these positrons are in the neighbourhood of X-ray binary stars.
These are ordinary stars that are being eaten alive by neutron stars or black holes. The gaseous material of
the dying star spirals in towards the cannibal, becomes exceedingly hot and pairs of electrons and
positrons form. Closer to home, a large solar flare in 2002 produced high energy particles, which collided
with slower particles in the solar atmosphere and created positrons. It is estimated that up to half a
kilogram of positrons were produced; if that energy could be recovered by their subsequent annihilation,
it would be enough to power the UK for two days. All of the evidence suggests that, with the exception of
transient antiparticles produced like the above, everything within several hundred million light years of us
is made of matter. This is a huge volume, to be sure, but only a fraction of the visible universe. There is
still a lot of unexplored space where antimatter could dominate. Could matter and antimatter have become
separated into large independent domains?

The fact that messenger jesus is still alive in his body matter on an antimatter planet with prophet john
who is in antimatter body in the second antimatter universe suggests the idea that his body must be

protected from antimatter annihilation by electromagnetic field.

In the entire universe, as far as we can tell, matter and not antimatter is the norm. It seems that the

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destruction of antimatter was one of the first acts after the Big Bang. The material universe that survives
today contains the left-over remnants of a long-past Great Annihilation between antimatter and matter, the
relic of which is electromagnetic radiation, the ‘microwave background’ that fills the cosmos fourteen
billion years after that stupendous event. The bad witch is dead; matter has won; in the counterbalanced
infinities of matter and antimatter, it was matter whose infinity was the larger in our first universe.

In my view since Adam is the first universe where earth is located then the antimatter space exists in the
first universe. Similarly, the antimatter exists in the other universes where "dead" prophet in their
antimatter bodies were met by prophet muhammad in miraj event. This is my graphic representation of
matter life space where time is running forward and antimatter dead space where time is running
backward.

Aona + waters Lie

—+ Suspended kime apace : V- C =O

Tp unut wed stave
N=c=-4

les

My graph shows that each universe has 3 spacetime parts:
1- Matter space (-1) where time runs from past to future, where located alive humans and other creatures;

2- Antimatter space (+1) where time runs from future to past, where dead humans and creatures are
located in their antimatter body.

3- Separation zone space (0) between the matter and antimatter where time is suspended. This space is
the barrier/é 3° of verses 99-100 surah Al-Muminun.

These 3 space parts are predicted by my death/life equation mathematically before any physics
experiment being done. This 3 space is probably what verses 99-100 surah Al-Muminoon is talking
about:

99) "Ora — Jl Šali aai sla 3 cas"
(100)" g$ ex al ŽID pelo G5 aU gA LaK va DS RS Fi Lad lL add lal”
99-"[For such is the state of the disbelievers], until, when death comes to one of them, he says, My Lord,
send me back"
100-"That I might do righteousness in that which I left behind." No! It is only a word he is saying; and
behind them is a barrier until the Day they are resurrected."
So my mathematical explanation of these two verses according to my death/life equation is:

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« [For such is the state of the disbelievers], until, when photon particle of death angel collides with their
Geedon soul particle and the Geedon gains kinetic energy and speeds up inside the body where time is
running to the future, that's when the Geedon tunnel the body's matter and gets out of that universe matter
space (-1). When Geedon reaches the speed of light "c", it gets to the time-suspended space (0). Then, the
Geedon particle continues to speed and transcends the speed of light reaching the antimatter space where
time is running to the past (+1).

The disbeliever says : "please God I want to return to the matter space inside the matter body in the matter
part of the universe. I will try to do righteousness in that spacetime I left behind (future)". God replies:
"No". Actually the Geedon can not slow down its speed to go back to the future because they entered the
past time already. And between their future matter space (-1) and their new past antimatter space (+1)
there is barrier/¢ 5awhich is the suspended-time space until the day they will be resurrected».

My equation of death/life predicts the coexistence of matter and antimatter in each universe and the
existence of separative space (barrier/¢ 3°) . Bizarrely, after I invented this equation I read in some books
that some scientists are postulating the existence of separation formed with "cloudy gravitational field and
electromagnetic field". Surprisingly, I was in the right direction and my equation predicted this
separation.

Mr dirac the mathematician with his famous equation predicted the existence of antimatter but so far
almost all physicists are not unified in the idea if matter and antimatter could coexist in the same universe.
They think that:

« when matter and antimatter meet, they annihilate each other and the mass is converted into energy
specifically, into gamma-rays. If a distant galaxy were made of antimatter, it would constantly be
producing gamma-rays as it encountered the matter in the intergalactic gas clouds that exist throughout
galaxy clusters. We do not see any steady stream of gamma-rays coming from any source in the sky.
Therefore, astronomers conclude that there are no occasional 'rogue' galaxies made of antimatter. If there
is any large amount of antimatter in the universe, it must encompass at least an entire galaxy cluster, and
probably a supercluster. Once might postulate the existence of such antimatter superclusters, but then one
would be faced with the problem of coming up with a mechanism that, shortly after the big bang, would
have separated these now-gigantic clumps of antimatter from the neighboring clumps of matter. No such
mechanism has yet been envisioned.» This opinion of the possible existence of 'rogue' galaxies made of
antimatter, I read it after I invented the death/life equation that predicted the coexistence of matter and
antimatter in each of the seven universes ( the earth located in the first universe). And my equation
predicted the existence of the separative space which rang a bell of my mind of the (barrier/+ 3°»), the
barrier is the mechanism that has not been envisioned by anyone. I can now envision it with my death/life
equation that predict the barrier/é 5A,

When I did my research on the prophet Jesus (pbuh), I reached the step of constructing the death/life
equation, I would never have imagined myself predicting the "separation space" between matter and
antimatter. That space is where prophet Jesus (pbuh) is located not dead nor alive but with time
suspension. May be that thin space is formed by electromagnetic and gravitational field as the following

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paper picture suggested for the big bang separation process:

1,- The equation form
My equation will put a mathematical key to test if someone has moved from space «B» being
alive to space «A'» to die.

Death and life = A, y= V -€

Where,

x = Space

t= Time

v = Geedon's velocity
c= Speed of light

e Ifv<c then velocity "v" minus light speed "c" = negative integer (-A) :
v-c=-A
Then,

l- time "t" is running forward to the future
2- space position "x" is horizontal earth in body's matter

This person is alive (-A)
In this case where v - c = negative integer, I would reference the outcome as v - c = (-1)
Then v - c = (-1) is the space «B» Being alive:

- The Geedon is in body-matter space «B».

- The body matter is in space B" on earth of the first universe.
- Rotational motion with these characteristic :

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Negative kinetic energy
Velocity < light speed
"+T" : Positive time (present)

Negative mass :
Possible negative masses that we had seen in the book volume 1

1. 0,1 m/s=-2.0262006897746x 10" kg
-202620070000 x 10” kg
100000 km/s = -13.5033 x 10° kg
170000 km/s = -5.1601 x 10”
200000 km/s = -3.3723 x 10”
270000 km/s = -0.7457 x 10” kg

ee Ee

e Ifv>c then velocity "v" minus light speed "c" = positive integer (+D) :
v-c=+D
Then,

l- time "t" is running backward to the past
2- space position "x" changed to vertical from down body's matter to upper body's antimatter.

This person is dead (+D)
Let's explain more:

if v > c, it means your soul particle Geedon is having a speed faster than light. So v - c = positive
integer. This integer could be included in this set ]1 ,1815]

We already know from book volume 1 that the maximum Geedon speed is 543981481480 m/s so
dividing that number by speed light "c" 299 792 458 we get 1815. Hence the minimum is 1,.. and
the maximum is 1815. So when we do this operation v - c and the result is > than 1 and definitely
less than 1815, it means the time is running backward to the past and the position of the Geedon
particle is changing from down horizontal earthy matter space to vertical upper antimatter space.

Here we have to make the difference between death and sleep state that look the same with a

difference that the duration of time elapsed inside the body's antimatter is shorter in sleep state
than in death. In death the Geedon remains in the antimatter-body longer period than in sleep

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"dreaming". Definitely, a dream does not last longer than death.
In this case where v - c = positive integer, I would reference the outcome as v - c = (+1)

Then v - c = (+1) is the space «A'» Cause you to die :
- The Photon-Geedon collision;
- Translational motion from position «B» inside the body-matter in earthy space
«B"» to position «A'» inside body-antimatter in upper antimatter universe space
«A»;

Rotational motion with these characteristic :

Positive kinetic energy
Velocity > light speed
"-T" : Negative time (past)

Positive mass:
Possible positive masses that we had seen in the book volume 1:

600000 km/s = 3.38167 x 10”
700000 km/s =3.86410 x 10” kg
271990740740m/s=6.75 12210 kg
540000000000m/s=6.75492* 107° kg
10. 543981481480m/s=6.75867* 10” kg

om ND

But we still have the case where v = c, the v - c = 0.

Here we already know that if an object reaches the speed of light its time stops. So for the
Geedon human soul particle on that speed the time stops. Here is a third case that is different
from death and life where the Geedon mass becomes 0 kg and times become 0.

299 792 458 m/s =0 kg.
And I strongly think that what happened to prophet Jesus (Issa). Muslim scholars are divided into
two groups, one think Jesus had died and one think he is still alive. According to my

mathematical analysis he is neither dead nor alive. His time is suspended in a different space.

In this case where v - c = neither negative nor positive but it is zero "0", I would reference the
outcome as v - c = (0)

Then v - c = (0) is the space «S» : Being suspended.

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Let's recapitulate the cases:

1. v-c=(-1) is the space «B» :Being alive;
2. v-c=(41) is the space «A'» :Cause you to die ;
3. v-c=(0) is the space «S» :Being Suspended in the barrier/¢ 3!

Then my equation [A,, = V - c] becomes:
Agy = 0 or
Aj = 1 or
A -1

(xt)

Another verse without it we would never understand or set our death/life equation is:

The verse 75 surah Al-Isra:

(75) "a Wile dl Sn Y SB Leal hans sti) Gs aay 14
75-"Then [if you had], We would have made you taste double [punishment in] life and double [after] death. Then
you would not find for yourself against Us a helper."

Of course muslim scholars interpreted this verse according to the knowledge available in their
time and they were very successful in giving a logical meaning. On my side I have a different
interpretation according to the knowledge available in 2021. By using mathematics and physics I
can give a new possible meaning.

The old scholars interpreted double life and double death by "double punishment in life" and
"double punishment in death". I Am going to show how that punishment could be.

The verse 85 in surah Al-Isra just 10 verses after the verse 75 of double life and double death
says :

(85)" bY lad) Oo hag 5 85 eh be Eb hE SS ge ati lian
85-"And they ask you, [O Muhammad], about the soul. Say, "The soul is of the affair of my Lord. And you have not
been given knowledge except a little of"

The soul in verse 85 is the object that double life and death of verse 75 might happen to. The
verse 75 spoke about death and life but it was mentioned in a particular state of doubling. You
may be getting more curious and impatient like me to know the real meaning of doubling and its
link with my equation. You will be surprised as I was.

Let's give a symbol to life and death:

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Life =a
Death = b

Double life = 2a
Double death = 2b

Now the operation that verse 75 talks about is as a punishment right ?.
The operation is : 2a + 2b=?
What is the result that is punishment ?
Don't lose your patience reader !
Remember the 3 outcomes of my death/life equation :
1. v-c=(-l) is the space «B» :Being alive;
2. v-c=(+1) is the space «A'» :Cause you to die ;
3. v-c=(0) is the space «S» :Being Suspended in the barrier/¢ 50.
Which one is a punishment guys ?
Of course case number 3 : v - c = (0) is the special case "Being suspended"
Let's plug the number "0" zero as the outcome of the addition operation of verse 75:
2a+ 2b=0
means double life + double death = suspended time. Right ?
Here let's solve far "a"
2a+2b=0

Step 1: Add -2b to both sides.
2a + 2b+(—2b) = 0 + (—2b)

2a = -2b

Step 2: Divide both sides by 2.
2a + 2 =-—2b+2

a=—b

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Now let's solve far "b"

2a +2b = 0

Step 1: Add -2a to both sides.
2a + 2b +(—2a) = 0 + (—2a)

2b = —2a

Step 2: Divide both sides by 2.
2b+2=-2a+2

b=-a

So the idea is, if the punishment is the time suspension of the prophet because he disobeyed God
according to the equation 2a + 2b = 0, the life a = opposite of death b (a = -b) and the death b =
opposite to life a (b=-a) .

When we solved for life "a" and death "b" based on the equation we arrived at the result that
each one is the opposite of the other, right ?

This result of death and life opposability is the same as my equation of the death/life equation.
My equation has also a = -b and b= -a.

The life "a" corresponds to "Being alive" [v - c = (-1)] of my equation, and the death "b"
corresponds to "Cause you to die" [ v - c = (+1)] of my equation . So the life "a" of the verse
corresponds to -1 of my equation and the death "b" of the verse corresponds to +1 of my

equation. Then the result of the verse "a" =" -b" and "b" = "-a" are the same result as my
equation result.

life "a" (-1) is the opposite of death "b" (+1) and death "b" (+1) is the opposite of life "a" (-1).

My equation [A,, )= V - c] becomes:
Aga 71 (life "a")
- Agy=+l (death "b")

This is the graphic representation of the verse equation 2a + 2b = 0

Slope (m) =
Ab = -1 =-1
Aa 1

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You may still be wondering is time suspension a punishment ? The time suspension state is what
happened to prophet Jesus temporarily to save him from the disbelievers but when the time
suspension becomes permanent it is a punishment. The prophet would remain infinitely in
suspension neither alive nor dead like the people of the hell in verses 11,12 and 13 surah
Al-A'laa:

(13) "cad V5 led Says Y É (12) GSD Ó hs ed (11) GAY elit"
11-"But the wretched one will avoid it"

12"[He] who will [enter and] burn in the greatest Fire,"
13-"Neither dying therein nor living."

A smart mathematician would say: It's ok if you say 2a + 2b = 0 thus a = -b and b = -a. But did
God need to multiply by 2 the death and the life to punish the prophet by getting result 0 which is
time suspension ? he could get the 0 (time suspension) by just setting a + b = 0 since already "a"
is opposite of "b" and "b" is opposite of "a".

In other words since 2a + 2b = 0 then mathematically a + b = 0 also.

It's right, mathematically it's the same, but I have another thing to add. All human beings live and
then die, it means they go from "a" to "b" but there is no punishment in the simple fact of living
then dying. Since life "a" and death "b" are opposite so mathematically a + b = 0 but the 0 here is
also a suspension of time but not punishment. All dead people are transferred from a timely
universe to a timeless universe and they will have their time suspended but that is not a
punishment because some of them are in paradise. Here the time suspension is eternity reward in
an antimatter body but the time suspension of the punished prophet is the eternity in his original
matter body. Imagine yourself with age suspended permanently on earth, you will see
everything around you growing and changing which implies motion but you are still no change
and no motion as an object (table, car, house, etc...). Even these objects' atoms move and decay
after years but you don't. It is a state that we never experienced before but it is possible to occur
and just the talking and thinking about it does clarify it as a punishment.

So we can deduct that Jesus is in time suspension in his matter body corresponding to my
equation :

Awe
A.) 0 (Time suspension/ space up)

=v-c(withv=c)

So the final answer to the question : Where is prophet Jesus (Issa) right now ? is : He is (soul and
body) in the separative space (0) with time suspended which is a barrier (¢ 5’) between matter
future spacetime and antimatter past spacetime.

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2- Application of the equation
2,- Complexion change sign of spacetime variation v < c

2,1 - Darker complexion in first universe

We already say that the outcome of the equation A, „= v - c has with Jesus (pbuh) the result of 0

(xt)
with v =c.

But in narratives (hadiths) of the prophet there was a fact that will shed some more light on our
mathematical and physical analysis.

In the following authentic hadiths the complexion of prophet Jesus is brown:

JÉ at ci oé Saal be ile GÉ Bt G
SS teal E a E a ales Ssg Ea AAS) Se ah Ay ale gle Js Ba

* geass E 4 ks diet, igs ate Jb dea, gli ack nied awe
Narrated Abdullah:

The Prophet said : "While sleeping near the Kaba last night, I saw in my dream a man of brown color the best one
can see amongst brown color and his hair was long that it fell between his shoulders. His hair was lank and water
was dribbling from his head and he was placing his hands on the shoulders of two men while circumambulating the
Kaba. I asked, 'Who is this?’ They replied, "This is Jesus, son of Mary.' Behind him I saw a man who had very curly
hair and was blind in the right eye, resembling Ibn Qatan (i.e. an infidel) in appearance. He was placing his hands on
the shoulders of a person while performing Tawaf around the Kaba. I asked, "Who is this? 'They replied, 'The Masih,
Ad-Daijjal.' "

2, - Fair complexion in the second universe

Then in the other authentic narrative it says a different complexion which is fair.

TI ist ye Gol A io) J ag able ail oe GA ge « tee a a) wile G ge Si e GY Was ata ol oe

) plese 5 (3239) og shal ol 5.5 (N Lasts «alll 3 yak oll GUN E siya le shy 5 Cone Ci 555 cde gh Je bs Als dea Yih
(165

Muslim Book 001, Number 0325:

It is narrated on the authority of Ibn 'Umar that the Messenger of Allah (may peace be upon him) said: I saw near the
Ka'bah a man of fair complexion with straight hair, placing his hands on two persons. Water was flowing from his
head or it was trickling from his head. I asked: Who is he? They said: He is Jesus son of Mary or al-Masih son of
Mary. The narrator) says: I do not remember which word it was. He (the Holy Prophet) said: And I saw behind him
a man with red complexion and thick curly hair, blind in the right eye. I saw in him the greatest resemblance with
Ibn Qitan I asked: Who is he? They replied: It is al-Masih al-Daijjal.

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Sahih Bukhari Volume 4, Book 55, Number 649

2, - The cause of the complexion change

The complexion is the natural appearance of the skin on a person's face, especially its colour or
quality.

Which Skin Tone Matches
Your Complexi.

I noticed that the description in narrations of the prophet muhammad (pbuh), the color of jesus face was
said one time to be dark/brown and another time to be fair. Actually the difference is almost 2 degrees
according to the picture above.

Scholars tried to compromise between these different narrations because they are classified
"Sahih/authentic". The authentic narration is transmitted through an unbroken chain of narrators all of
whom are of sound character and memory. Such a hadith should not clash with a more reliable report and
must not suffer from any other hidden defect.

They said that there is no conflict between being close to dark and being close to fair. They chose the
degree in between the dark and fair. This is a smart move of successful conciliators, but I have my own
smart move.

I think that messenger Jesus has both colors and that is his face color changes according to the universe he
is in. In the first universe "kaba", he was seen dark and in the second universe, he was seen fair.

Actually the skin color changes only in alive humans. I will explain more, The dead messengers their soul
particle Geedon leaves their body's matter and stopped rotating the body's center of mass. Their Geedon is
no longer located within the body matter that was buried underground on earth. The Geedon is relocated
within the antimatter of the body that is situated in other universes within the antimatter part of those
universes. The prophet muhammed (pbuh), in the Miraj event, saw the prophet Adam (pbuh) in the
antimatter space of the first universe, he described a muscular man. The muscles are not of his body
matter already buried on earth after his death but the muscles are of the antimatter of the body. The
antimatter atoms does not change, when you are dead, your soul particle is within a static body antimatter.
We noticed that dead prophets met by messenger muhammad (pbuh) were able to speak, pray for him and
reflect with their mind. All these are vibrational motions which do not stop after death. Human after death
their vibrational motion continue—no prayer, no fasting but still continue the Invocation of Allah-The only
motion that completely stops is the rotational motion of the Geedon around the center of the matter body's
mass ( being alive) and its translational motion (life achievements) from body's matter atom to atom.

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The face color change for messenger Jesus (pbuh) is related to the rotational motion inside the body's
matter "being alive". It does not mean he is still alive because as I said he is suspended which is a
particular state not alive and not dead. The question is : why does complexion change in suspended
spacetime ? Actually according to me, suspension is a space of electromagnetic and gravitational fields
between two spaces, this special space is the link between the antimatter space where dead people are and
the matter space where alive people are. Prophet Jesus (pbuh) is not completely dissociated from our
matter world and when he had been ordered to travel back to our matter word in mission of turning
around the «kaaba» (making "tawaf") , he had his complexion changed from fair to darker because of the
distance he traveled through the matter space full of UV ray and sunlight to visit «kaaba». This travel
between universes and spaces is what explains why his face goes sometimes fair in the second universe
and when he was seen down to first universe "kaaba", he was dark.

The actual skin color of different humans is affected by many substances, although the single most
important substance is the pigment melanin. Melanin is produced within the skin in cells called
melanocytes and it is the main determinant of the skin color of darker-skinned humans. The skin color of
people with light skin is determined mainly by the bluish-white connective tissue under the dermis and by
the hemoglobin circulating in the veins of the dermis. The red color underlying the skin becomes more
visible, especially in the face, when, as consequence of physical exercise or the stimulation of the nervous
system (anger, fear), arterioles dilate. So the color is not entirely uniform across an individual's skin; for
example, the skin of the palm and the sole is lighter than most other skin, and this is especially noticeable
in darker-skinned people.

Notice that if you travel from the second universe to the first one still within your body, you will face
many elements that can make your skin darker like the speed , the direction, your mass. The Geedon
within the body has less energy than outside the body and the blood pressure during the travel could cause
the face color to darken. On the contrary, the Geedon after death quits the body, has more energy, more
mass and can travel faster than light and the speed will have no effect on the body because the body
matter is buried underground and it's not involved in that space travel.

The space travel could change the face color because of the speed and pressure and that was expressed in
verse 125 surah Al-An'am:

GoM abl Gas AK LG) a Ss LEIS 15 58 A 8s ak kd of 3g ye SOLS hace 2 ds ad a oa"
(125 oh Y Guill le

125- "So whoever Allah wants to guide - He expands his breast to [contain] Islam; and whoever He wants
to misguide - He makes his breast tight and constricted as though he were climbing into the sky. Thus
does Allah place defilement upon those who do not believe."

The ability to speak of the prophets met by messenger muhammad (pbuh) in different universes is related

to their Geedons rotation inside the body's antimatter but the ability of jesus to speak in second universe
was because his Geedon still rotating inside his body's matter and that's why his face color is able to

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change when he moves from second universe to first.

A smart religiously educated muslim or a solid scholar may disagree with my explanation and arguments
that Jesus complexion is always fair when he will finally come back on earth and make the same travel
from second universe to the first one as he traveled to do "tawaf" of kaaba when prophet muhammad
(pbuh) saw him with dark complexion. The proof that in his second final travel he will be fair complexion
is from the graded authentic hadith that states:

Se OE « SIG GE e 8) Gp pak GS a GA BS 3826 By Ce JE gabi OU pari GES ay sho ood wis
sijo a J 5 - ote it E84 Sh Od: JÓ ply ale al hee Gal CÍ SBA GI DE e p ob aN
Gabe aly sé pal EET Ji ipat A BEK Shia aio E « CB aes Ob c Enp sgail ol EHA J5: FPE
Gof oa i EKA e JEI gaill Agg «OLN YY GE al aka 5 al Gs « SG ll 5g «esi iig e calia
Cgc) le ltd 898 33 « A

In this hadith the prophet muhammad (pbuh) announced the final return of prophet Jesus (pbuh) and
described him as will be having fair complexion. I agree that in this final travel he will be having fair
complexion despite in "kaaba tawaf" travel he had dark complexion. The remark is very smart but it's not
going to put into failure my explanation, because if you think more about the first travel you notice that
the mission was to visit the kaaba and make "tawaf" which is an easy regular mission, probably this travel
was done in daytime when the sun is actively shining. The second final travel announced by prophet
muhammad (pbuh) of prophet jesus (pbuh) is for a different more massive and important mission. This
mission is to CHANGE THE WORLD. Such a mission requires a discreet move and a travel in the night
time where there is no sun and that's why his complexion will not darken and he will arrive looking a fair
complexion.

There is a direct correlation between the geographic distribution of ultraviolet radiation (UVR) and the
distribution of indigenous skin pigmentation around the world. Areas that receive higher amounts of
UVR, generally located closer to the equator, tend to have darker-skinned populations. Areas that are far
from the tropics and closer to the poles have lower intensity of UVR, which is reflected in lighter-skinned
populations. Researchers suggest that human populations over the past 50,000 years have changed from
dark-skinned to light-skinned and vice versa as they migrated to different UV zones, and that such major
changes in pigmentation may have happened in as little as 100 generations (~2,500 years) through
selective sweeps. Natural skin color can also darken as a result of tanning due to exposure to sunlight. The
leading theory is that skin color adapts to intense sunlight irradiation to provide partial protection against
the ultraviolet fraction that produces damage and thus mutations in the DNA of the skin cells.

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Electromagnetic radiation comes from the sun and transmitted in waves or particles at different
wavelengths and frequencies. This broad range of wavelengths is known as the electromagnetic (EM)
spectrum. The spectrum is generally divided into seven regions in order of decreasing wavelength and
increasing energy and frequency. The common designations are radio waves, microwaves, infrared (IR),
visible light, ultraviolet (UV), X-rays and gamma-rays.

Ultraviolet (UV) light falls in the range of the EM spectrum between visible light and X-rays. It has
frequencies of about 8 x 1014 to 3 x 1016 cycles per second, or hertz (Hz), and wavelengths of about 380
nanometers (1.5 x 10-5 inches) to about 10 nm (4 x 10-7 inches). According to the U.S. Navy's
"Ultraviolet Radiation Guide," UV is generally divided into three sub-bands:

UVA, or near UV (315-400 nm)
UVB, or middle UV (280-315 nm)
UVC, or far UV (180-280 nm)

The guide goes on to state, "Radiations with wavelengths from 10 nm to 180 nm are sometimes referred
to as vacuum or extreme UV." These wavelengths are blocked by air, and they only propagate in a
vacuum.

A Sunburn is a reaction to exposure to harmful UVB rays. Essentially, a sunburn results from the body's
natural defense mechanism kicking in. This consists of a pigment called melanin, which is produced by
cells in the skin called melanocytes. Melanin as a natural sunscreen absorbs UV light and dissipates it as
heat. When the body senses sun damage, it sends melanin into surrounding cells and tries to protect them
from sustaining more damage. The pigment causes the skin to darken.

I think very comfortably that if Jesus (pbuh) really died, his face color would not change in different
space positions. The dead " Geedon particle in antimatter-body" does not get affected by UV photons and
its skin does not darken even after a long time of sun exposure.

Jesus Geedon is rotating within his body's matter in a constant speed of light. The body matter is in an
isolated space protected in an electromagnetic field in the second universe with zero mass and positive
energy. The planet on which he is located with age suspended is UV photon free space.

Besides the sun, there are numerous celestial sources of UV radiation. Very large young stars shine most
of their light in ultraviolet wavelengths, according to NASA. Because Earth's atmosphere blocks much of
this UV radiation, particularly at shorter wavelengths, human body skin is protected on earth but if you
travel out of earth atmosphere with your body then you will be exposed to these radiation and you get
your complexion darker. I think that what happened to messenger Jesus when he traveled from the second
universe and visited the first universe and was seen around the kaaba by prophet muhammad (pbuh) in his
dream with dark complexion. Jesus (pbuh) was originally fair complexion while living on earth within a
protected atmosphere, then in the second universe he is living with his body fair complexion on a planet
located in the separative-space with atmosphere protecting from UV photons. It's only during the day
travel when he got exposed to UV radiation and got his skin darker and that's when prophet muhammad
(pbuh) saw him. In his last return, his travel will be done at night and will be protected from UV radiation

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and will arrive and people will see him with fair complexion.

The skin color change means a move from separative space (0) to matter space (-1) and that releases Jesus
(pbuh) age from suspension. When he visited kaaba his age started to run again for the duration of time he
remained on earth. Likewise, when he will come back for the second final return his age will be released
again to remain 40 years on earth and reach 73 years old.

The color skin change is a sign of rotational motion "being alive" within the matter body and that Jesus
(pbuh) is not dead. The messenger Jesus is not alive also because his age does not increase. according to

my mathematical equation he is in suspended spacetime (barrier ie 3).

The prophet Yahya (john) who is dead was seen with Jesus in the same space. They might be everyone in
his space but close to the border.

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Chapter II

The mother of the believers
The blessed Lady "Aicha"

This is a lady who no one can study her life without difficulty. All I read about the mother of believers is
not controversy free. She is one of the wives of Prophet Muhammad(pbuh), Aicha bint Abi Bakr, is
known as the beloved wife of the prophet who led society in religious and political matters as the closest
witness of the revelations.

The Quran describes the wives of Prophet Muhammad as 'the mothers of the believers'. This has two
meanings, one is that nobody could marry any of them after the prophet's death, The second meaning,
which is also explained in some other lines of the Quran, is that the wives of Muhammad were 'not like
other women' and would be double awarded or punished for their good or bad deeds. Among
Muhammad's wives, Lady Khadija bint Khuwaylid and Lady Aicha bint Abi Bakr are the most famous.
Khadija is considered the first of the believers. Besides, she was the beloved of Muhammad, which we are
certain of since the prophet never married another woman during her lifetime.

Lady Aicha comes next. Yet, she was very close to the prophet. There was a mutual affection between
them. They played, bathed and swam together. Moreover, there was a close intellectual relationship
between them. They had serious talks. Aicha never hesitated to say what she thought before Muhammad.
Besides, she became one of the wisest people within the Muslim community after the prophet's death. She
was involved in religious matters and political events as well.

I can't study without fear the personality of a woman who the prophet has mentioned as one of the five
best women in all spacetimes and said about her : “The superiority of ‘Aïcha to other women is like the
superiority of Tharid (the most popular signature dish at the time) to other kinds of food.” Al-Nisai
(Hassan).

The Prophet has also mentioned a four women who are the best of all women of all spacetimes in this
hadith : “Sufficient for you among the women of mankind are Mariam bint ‘Imran, Khadijah bint
Khuwailid, Fatimah bint Muhammad and Assiya the wife of Fir’awn.” Al Tirmidhi (Sahih).

I am not going to discuss who is first, but I want to understand why the four mentioned women are agreed
about their superiority but the fifth one who is Lady Aicha the mother of believers is controversial. A
large group view of the mother of believers "Lady Aïcha" is generally unfavourable. This is primarily due
to what the group sees as her contempt for the Ahl al-Bayt (the Islamic prophet Muhammad's family) and
her actions in the First Fitna (civil war) of the time. Her participation in the Battle of the Camel is widely
considered her most significant sign of such contempt. The group also does not believe that she conducted
herself in an appropriate manner in her role as Muhammad's wife. Some also consider Lady Aïcha to be a
controversial figure because of her political involvement during her lifetime. Lady Aicha came from a

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political family lineage, as she was the daughter of Abu Bakr the caliph. Lady Aicha also played an active
role in Muhammad's political life; she was known to accompany him to wars, where she learned military
skills, such as initiating pre-war negotiations between combatants, conducting battles, and ending wars.

There are many criticisms of her personality and she was falsely accused of adultery: The "Nur" (Light)
chapter of the Quran tells us that Aicha was falsely accused by some people of adultery, who would be
punished as God ascertained her innocence. According to the related hadiths, during a trip with the
prophet and other Muslims, Aïcha left her camel to relieve herself. Her slaves mounted the camel and
prepared it for travel without noticing any difference in weight without Aiccha's presence. Hence the
caravan accidentally departed without her. She remained at the camp until the next morning when Safwan
ibn al-Muattal, a nomad and member of Muhammad's army, found her and brought her back to
Muhammad at the army's next camp. Rumors that Aicha and Safwan had committed adultery were
spread, particularly by Abd-Allah ibn Ubayy, Hassan ibn Thabit, Mistah ibn Uthatha and Hammanah bint
Jahsh (sister of Zaynab bint Jahsh, another of Muhammad's wives). Usama ibn Zayd, son of Zayd ibn
Harithah, defended Aicha's reputation, while Ali ibn Abi Talib advised: "Women are plentiful, and you
can easily change one for another." Muhammad came to speak directly with Aicha about the rumors. He
was still sitting in her house when he announced that he had received a revelation from God confirming
Aiha's innocence. Surah 24 details the Islamic laws and punishment regarding adultery and slander.
Aicha's accusers were subjected to punishment of 80 lashes.

Actually, when you read about this great Lady you notice too many criticisms and many defenses that try
to put into failure the lawfulness of these criticisms. I am going to try to be neutral and use a branch of
mathematics that can stabilise her state to the right side (Positive position +) or the left side (negative
position -).

I- The false accusation

1- The vector space

The verse 4 of surah Al-Noor says: a j

(Arai Aa ati a 1S) Estei AN SLE YG Sala Gal ah AIR 21 RL Sh A a LA óa Gly"
4-"And those who accuse chaste women and then do not produce four witnesses - lash them with eighty
lashes and do not accept from them testimony ever after. And those are the defiantly disobedient,"

strangely here, the verse is number 4 and the accuser has to produce 4 witnesses or he gets 20 times 4
lashes. The number 4 keeps showing up again for three times.

Again the number 4 witnesses reappears in the verse 13 of the same surah:
(13) "GAME ab ail She AS gS eai 1 AG a AG paet aah atte 1 gla YN"

13-"Why did they [who slandered] not produce for it four witnesses? And when they do not produce the
witnesses, then it is they, in the sight of Allah, who are the liars."

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Here I noticed that the 4 witnesses were required in two different verses. Scholars said that the two verses
are about the same issue which is if you accuse someone of fornication or adultery you have to produce at
least a minimum of 4 witnesses. The issue was mentioned two times, in the verse 4 surah Al-Noor the
accuser who fails his proof is qualified of "disobedient" and in the verse 13 surah Al-Noor is qualified of

"hee".

1- Disobedient (-) Innocent (+)
2- Liar (-)

We obviously notice that if the accuser fails his proof will be lashed 80 lashes but he is qualified as
disobedient one time and as liar the other time. Why did God repeat the same issue in two different verses
with two different qualifications of the accuser ? doesn't that sound nonsense ? He could mention in the
same verse 13 that if the accuser fails his proof he is qualified as a disobedient and a liar.

Here comes my mathematical analysis, you may ask as all religious science students and regular readers
why God required 4 witnesses and not 5 or 3. The scholars interpret the condition of 4 witnesses is that
fornication or adultery shall be difficult to prove to avoid the easy going accusations about people's honor,
dignity and reputation. For me this goal of difficulty could also be achieved by requiring for example a
minimum of 5 witnesses. So why is it minimum 4 ?

According to me the witness is someone who has knowledge about a matter. In law a witness is someone
who, either voluntarily or under compulsion, provides testimonial evidence, either oral or written, of what
he or she knows or claims to know. A percipient witness (or eyewitness) is one with knowledge obtained
through his or her own senses (e.g., visual perception, hearing, smell, touch). That perception might be
either with the unaided human sense or with the aid of an instrument, such as microscopes or
stethoscopes.

The scholars explain that the four minimum required witnesses in the verse are of course eyewitnesses.
That is what the person saw by his eyes which requires the witness to be very close in distance from the
fornicator or adulterer. The at least four witnesses who are held to be righteous and were never known to
neglect a religious obligation or indulge in sin have to testify that they all simultaneously observed the
couple engaged in unlawful sexual intercourse without any doubt or ambiguity. They are able to say that
they saw their private parts meet like the "Kohl needle entering the Kohl bottle".

I am not contesting these conditions. I just want to add on using mathematics and physics.

Think with me, the 4 witnesses aren't they the same as the 4 main cardinal directions ? The four cardinal

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directions, or cardinal points, are the directions north, east, south, and west, commonly denoted by their
initials N, E, S, and W. East and west are perpendicular (at right angles) to north and south, with east
being in the clockwise direction of rotation from north and west being directly opposite east. Points
between the cardinal directions form the points of the compass.

The intercardinal (also called the intermediate directions and, historically, ordinal) directions are northeast
(NE), southeast (SE), southwest (SW), and northwest (NW). The intermediate direction of every set of
intercardinal and cardinal directions is called a secondary intercardinal direction, the eight shortest points
in the compass rose that is shown to the right (e.g. NNE, ENE, and ESE).

So for me God wanted at least the four main directions to be covered by eyes : A witness who looked
from the north point, a second who looked from the south point, a third one who looked from the east
point and a fourth one who looked from the west point. All of them covered all directions and no doubt.
This is the minimum and if you bring a 5" witness who covers for example the SE he will be an extra,
good but not necessary.

In mathematics, cardinal directions or cardinal points are the six principal directions or points along the
x-, y- and z- axis of three-dimensional space.

x P (x, y, Z)

A representation of a three-dimensional Cartesian coordinate system with the x-axis pointing towards the observer.

In the real world there are six cardinal directions not involved with geography that are north, south, east,
west, up and down. In this context, up and down relate to elevation, altitude, or possibly depth (if water is
involved). But for our sexual intercourse the up direction which is towards The sky is reserved to God
because that is his proper direction and almost impossible to witness (adultery on a mountain or aircraft)
and the down direction in depth is hided underwater and underground and impossible to be witnessed
( ex: adultery in submarine) unless there is a witness that is located in those up and down positions and
therefore he becomes in the north or south or east or west of the adulterer and fornicator.

So the main directions are clearly the 4 minimum cardinal points that God requires in order for the
eye-radar to cover an enclosed area of the motion"sin".

If we trace a line linking the 4 cardinal points we obtain a square. The square covers the area of the

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motion (The wrongdoing: adultery or fornication).

The square has an equation :

Ix| + ly] =C
which is the L1 norm.

Ix] + lyl=c

abs(x) + abs(y) = c

This equation is equivalent to the L1 norm form. It means that the larger the value of "x", the

Wow WoW

smaller "y" has to be to compensate, so that the sum of "x" and "y" is "c". This see-sawing effect
created a triangular shape for each quadrant. Which when formed together, becomes a square.

Ixl +ly| =c

The square formed by the L1 norm has a width of V2 x c.

Let's explain a little for readers what L1 Norm is : Also known as Manhattan Distance or
Taxicab norm. L1 Norm is the sum of the magnitudes of the vectors in a space. It is the most
natural way of measuring distance between vectors, that is the sum of absolute difference of the

components of the vectors. In this norm, all the components of the vector are weighted equally.

Having, for example, the vector X = [3,4]:

XI], = Bl + 4=7

As you can see in the graphic, the L1 norm is the distance you have to travel between the origin (0,0) to
the destination (3,4), in a way that resembles how a taxicab drives between city blocks to arrive at its
destination.

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I will show by my own graph the accusation mathematical equation later. But before that, I wanted you to
figure out that the verse 13 surah Al-Noor that qualified who fails his proof as a disobedient is about the 4
cardinal points that these witnesses have to be dispersed on otherwise they can not be able to say that they
saw the private parts of the fornicators or the adulterers meet like the "Kohl needle entering the Kohl
bottle".

This means for me that God, he required 4 witnesses in purpose to have more possibility for the 4 corners,
east, west, north and south to be covered around the fornicators or the adulterers. Of course the 4
witnesses can come all together from the south of the fornicator and get close enough to see "Kohl needle
entering the Kohl bottle". They will not stay still in their initial position but they will turn around the
fornicator to examine the event discovered and be sure they reported exactly what they saw. The turning
around to examine is a natural reflex that will make all cardinal points covered.

So if three persons only discover the event they will not be able to cover the 4 cardinal points as fast as 4
witnesses do because fornicators or the adulterers will move fast to hide their action.

That is why God qualified the 3 or 2 or 1 witnesses as disobedient because they did not cover all the area.
But are they liars ? In my understanding and according to my mathematical analysis they are not liars
systematically because their number is < 4. The "liar" is a second qualification that is related to another
condition that I deducted from the verse 13.

Since God is using the number 4 again in the verse 13 of surah Al-Noor and as I already established the
four cardinal points of east, west, north and south, I can say that the second number 4 of the verse 13 is
about another condition which I postulate that is the distance of 4 meters at least required between each
witness and the space where the fornicator is committing the sin. So if the fornicator is located in point 0
zero, the first witness has to be at maximum 4 meters to the north from the point zero and the second
witness at maximum 4 meters to the south from the point zero and the third witness has to be at maximum
4 meters to the east from the point zero and the fourth witness has to be at maximum 4 meters to the west
from the point zero. The 4 meters is the maximum distance for someone to eye that "Kohl needle entering
the Kohl bottle". Of course it is not recommended to muslims to eye the other people's private parts but if
his sight capts randomly the action the capture has to fulfill the 2 requirements of 4 witnesses and 4
meters.

It means if the witness says he saw the "Kohl needle entering the Kohl bottle" and he was far from the
fornicator more than 4 meters he will be qualified by God as a "Liar". Even a camera on distance > 4
meters from the fornicator, I presume will not be able to record the "Kohl needle entering the Kohl bottle"
even if you zoom and if the only single camera ( Not 4 cameras as 4 witnesses) could record that, may be
scholars accept it as a proof if it is not fabricated.

Now that I translated the number 4 used in verses 4 and 13 surah Al-Noor into mathematical and physical
correspondents, I will do my graph and test it on the mother of believers to see if my equation matches the
Quran or not. The Quran already proved her innocence but we want to see if the equation of the
fornication and adultery that I invented from the Quran will have the same result or not.

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As I interpreted that 4 witnesses have to be dispersed on 4 cardinal points at maximum 4 meters from the
central point 0 zero where the fornicator is located; my graph will be a square linking the 4 cardinal points
with a radius equal to 4 meters. This square will have 4 vertices: vertice-north, vertice-south, vertice-east
and vertice-west. Its radius is the distance from the center to each vertice, it means from the fornicator till
the witness which is 4 meters radius. its area would be 32 m? covered by the witnesses. If the accused
person is out of this area it means he is innocent (+) and if he is inside the area he is guilty (-).

Two conditions to recognise the guilt of a fornicator or adulterer by witnesses:
1. 4 witnesses minimum, each one on one cardinal point (vertice of the square);

2. Each witness on distance of maximum 4 meters from the center zero of the square which is the
center of the circle

2- The graph

In mathematics, a norm is a function from a vector space over the real or complex numbers to the
nonnegative real numbers, that satisfies certain properties pertaining to scalability and additivity
and takes the value zero only if the input vector is zero.

2,- The norms

We define ||x||, as a"p-norm". Given x , a vector with i components, a p-norm is defined as:

1/p
lIzI|, = (Sir)

2,7 L1 norm

lel, = $ lz:

i=1
Also known as Manhattan Distance or Taxicab norm. L1 Norm is the sum of the magnitudes of
the vectors in a space. It is the most natural way of measuring distance between vectors, that is
the sum of absolute difference of the components of the vectors. In this norm, all the components
of the vector are weighted equally.

Having, for example, the vector X = [3,4]:

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The L1 norm (blue line) is calculated by
[XI], = [3| + [Al = 7

2,27 L2 norm

The simplest norm conceptually is Euclidean distance. This is what we typically think of as
distance between two points in space.

L2 norm is a standard method to compute the length of a vector in Euclidean space. L2 norm of x
is defined as the square root of the sum of the squares of the values in each dimension.

The Euclidean norm, or 2-norm, is a specific norm on a Euclidean vector space that is strongly
related to the Euclidean distance. It is also equal to the square root of the inner product of a

vector with itself.

A vector space on which a norm is defined is called a normed vector space. In a similar manner,
a vector space with a seminorm is called a semi-normed vector space.

Is the most popular norm, also known as the Euclidean norm. It is the shortest distance to go
from one point to another.

[3,4]

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Using the same example, the L2 norm is calculated by:

A 2 2 i
1X] ]2=v([3]’ + [4]°) =v9+16 =v25=5

As you can see in the graphic, L2 norm (red line) is the most direct route.

Because L2 is Euclidean distance, there is always one right answer as to how to get between two
points fastest. Because L1 is taxicab distance, there are as many solutions to getting between two
points as there are ways of driving between two points in Manhattan! This is best illustrated by
this graphic :

Taxicab geometry versus Euclidean distance:
In taxicab geometry, the red, yellow, and blue paths all have the same shortest path length of 12.

In Euclidean geometry, the green line has length 62 ~ 8.49
and is the unique shortest path.

There is one consideration to take with the L2 norm, and it is that each component of the vector
is squared, and that means that the outliers have more weighting, so it can skew results.

2,- The norms for witnesses

These norms will clarify for the reader how witnesses x, , x, , y; and y, would be moving ona
different distances from the point 0 where the fornicator or adulterer is located. The area that the
witnesses have to be inside depends on the norm we apply : The square area formed by the L1

norm or the circle area formed by the L2 norm.

The vectors are X; sa (witness 1) , X, we (witness 2) , Y; non (witness 3) and y, soun (witness 4)
and the i is the number of witnesses that has to be minimum 4 and no maximum +c.

The norm of a vector is the distance and direction measure between each witness and the
fornicator/adulterer.

Applying the 1-norm or 2-norm will show you the only possible perfect positions where
witnesses can be from the adulterer/fornicator before that he (adulterer/fornicator) could notice

the presence of the witnesses and hide himself.

First, all witnesses have to be within the area of:

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- LI norm: Square area= 47m = 16 m’.
Or
- L2 norm: Circle area = 50.265 m?
radius r=4m
diameter d=8m
circumference | C = 25.1327412 m

area A = 50.2654825 m?

2, 7 L1 norm : The square

Let's: X be in a range of [-4, +4] with
X, ina range of ]0, +4] and
X, in a range of [-4, 0]

Let's: Y be in a range of [-4, +4]
Y, ina range of ]0, +4] and
Y, in a range of [-4, 0]

The 1-norm rule applied on my 4 meters would be like this:
IX, Y| = |X| + [Y| = 4 (meters).

|X| is the absolute value of X and |Y] is the absolute value of Y. The absolute value of a number
as being the distance, on the number line, of that number from zero regardless its sign. Exp "4" is
4 away from zero, and "—4" is also 4 away from zero; So the absolute value of 4 is 4, and the
absolute value of —4 is also 4.

e QUADRUM: Q1

If Y, = 0 meters then X, = 4 meters,
If Y, = 1 meters then X, = 3 meters,
If Y,= 2 meters then X, = 2 meters.
If Y,=3 meters then X, = 1 meters.
If Y= 4 meters then X, = 0 meters.

If we plug these numbers on the graph in the picture below we obtain the side of the square in
Quadrum 1 (Q1).

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e QUADRUM: Q2
Y,=X,+4

If Y, = 0 meters then X, = -4 meters,
If Y, = 1 meters then X, = -3 meters,
If Y= 2 meters then X, = -2 meters.
If Y,= 3 meters then X, = -1 meters.
If Y= 4 meters then X, = 0 meters.

If we plug these numbers on the graph in the picture below we obtain the side of the square in
Quadrum 2 (Q2).

e QUADRUM : Q3

If Y, = 0 meters then X, = -4 meters,
If Y, = -1 meters then X, = -3 meters,
If Y,= -2 meters then X, = -2 meters.
If Y,= -3 meters then X, = -1 meters.
If Y,= -4 meters then X, = 0 meters.

If we plug these numbers on the graph in the picture below we obtain the side of the square in
Quadrum 3 (Q3).

e QUADRUM : Q4

If Y, = 0 meters then X, = 4 meters,

If Y, = -1 meters then X, = 3 meters,
If Y,= -2 meters then X, = 2 meters.
If Y,= -3 meters then X, = 1 meters.
If Y,= -4 meters then X; = 0 meters.

If we plug these numbers on the graph in the picture below we obtain the side of the square in
Quadrum 4 (Q4).

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The witness X witness X

movement affected by each other. If two of them get closer to the fornicator/adulterer position

witness Y; om and the witness Y they all have their

l-east ° 2-west ? 2-south

zero (center of the square), the other two witnesses get farther.

Notice in my previous calculation that if Y, oun 1S 0 meter from the fornicators, X; sa Will be at 4

l-east

meters from the fornicators in Q4 and X will be at -4 meters in Q3.

2-west

Also, when X,,,.., will be at -4 meters from the fornicators, Y
fornicator in Q2 and X

t-north Will be at O meter from the

will be at 4 meters from the fornicators in Q1.

l-east

This means only two witnesses from opposite sides ( Yj jon and Youn ) Can get closer to the
fornicator at the same time.

Notice also in the same way, if Y at -4 meters from the fornicator, X, .,., will be at 0 meters

2-south l-east

from the fornicator in Q4 and X at 0 meters from the fornicator in Q3.

2-west

Also, when Y will be at 0 meters from the

fornicator in Q1 and X

is at 4 meters from the fornicator, X

l-north l-east

at 0 meters from the fornicator in Q2.

2-west

This means only two witnesses from opposite sides ( X; sat and X, we ) can get closer to the

l-east

fornicator at the same time.

So in the end of it, only two witnesses can get closer to the fornicators and have to be from the
opposite sides, east-west or north-south without the fornicators notice their presence. This means
for me that 2 adulterers (man and a woman), each of them can not cover his total 4 directions
(east, west, north and south), each one can eye-cover only three directions and will miss one.
Total directions missed by a couple of fornicators are 2 directions which are the same 2
directions that the 2 opposite witnesses can come closer to fornicators from within the square
area.

2,2 - L2 norm: The circle

IX, YI = Vixp+ PPS ŒX + Y3)“ =4

Notice that (X? + Y?)” = 4 is exactly the same as X + Y = 4 which means the same dots to plug in
Q1, Q2, Q3 and Q4 in the graph below but since the absolute values |X| + |Y|? are raised to ? then
it will be a circle on the graph (the red circle).

The interpretation of the «only two witnesses can get closer to the fornicators and have to be

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from the opposite sides, east-west or north-south without the fornicators notice their presence» is
still valid in circle space.

THE GRAPH

If we apply all these conditions to Lady's Aicha case, her accusation will be a complete failure.

I- The Home-Leaving

The mothers of the believers were treated differently by God given their pure position vis a vis the
prophet muhammad (pbuh). God asked them to stay home and not to participate in public affairs except
emergencies to avoid any risk of impurity. The verse 32 surah Al-Ahzab says:

GH'É saa TA Gl daya aul i oN gabi IIL (ASG 3 EÉ of uil éh sls Gnd gl alca Un
32-"O wives of the Prophet, you are not like anyone among women. If you fear Allah, then do not be soft
in speech [to men], lest he in whose heart is disease should covet, but speak with appropriate speech."

Then came the verse that is talking about the order given to them to stay home as much as they can in the
following verse 33 of surah Al-Ahzab:

GR (Se Ca i 4 LS) Cg al Gaby SSN Gay LEN Gals HEM Mal C48 IEG GOL 8 Shi"

(33)"\ glad 25 yeh, etal al
33-"And abide in your houses and do not display yourselves as [was] the display of the former times of
ignorance. And establish prayer and give zakah and obey Allah and His Messenger. Allah intends only to
remove from you the impurity [of sin], O people of the [Prophet's] household, and to purify you with
[extensive] purification."

But the history shows that lady Aicha went out of her home in the conflict against the fourth Caliph Ali
cousin of the prophet. The event has two opposite interpretations by sunnis and shias. This armed
opposition between Lady Aïcha and Sir Ali caused many to be killed in an altercation fight between some
soldiers from both sides but not the whole army was involved in the fight. It was not a complete battle but
it was just a small fight.

According to Sunnis, the rebels who had been involved in the killing of Uthman, the third Caliph, were
responsible for igniting that small fight. These rebels had gained much power after the killing of Uthman.
It was difficult for Ali, the fourth Caliph, to instantly punish them for their role in the killing of Uthman,
and this was the main reason which led to the difference of opinion between the two groups of Muslims (

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group of Lady Aïcha versus group of Sir Ali). Some Muslims as Aïcha the mother of believers were of
the opinion that the killers of Uthman should be punished immediately, while Ali required time to punish
them. He himself says in his book titled "Nahjul Balagha"/"The way of Eloquence":

"O my brothers! I am not ignorant of what you know, but how do I have the power for it while those who
assaulted him are in the height of their power. They have superiority over us, not we over them."

"The way of Eloquence" is the most famous collection of sermons, letters, tafsirs and narrations attributed to Imam Ali, cousin and son-in-law of
Muhammad. It was collected by "Ash-Sharif Aradhi", a Shia scholar in the 10th century AD (4th century AH) Known for its eloquent content, it

is considered a masterpiece of literature in Shia Islam.

This led to difference of opinion, and a group started campaigning to pressurize Ali to punish the
rebels. But when both groups confronted each other at the place of Basrah, they started
negotiating. When the rebels saw that the negotiations may lead to their punishment, they
attacked both the armies and disrupted the peace process. According to Sunnis, Ali was the
rightly guided Caliph, and hence his decision must have been obeyed. Moreover, the hadith of
"Hawaab" also proves that Ali's opponents were wrong in their stance. But since they also were
sincere in their intentions to bring the killers of Uthman to justice, hence they must not be
condemned for the violence. Both Sir Ali and Lady Aïcha resented the outcome of the battle. Sir
Ali said after the battle, "I wish I had died two decades before this incident."

Sir Ali blamed Lady Aicha due to such warfare. Subsequently, Ali said to her brother (Muhammad ibn
Abi Bakr) to take her to "Basrah". She stayed there for some days till afterwards she went to Medina but
Ali sent "Abdullah bin Abbas" to her and warned Aicha because the deadline was finished for her, and
actually she delayed in going. Afterwards, she was taken to Medina with a number of troops.

According to Shias, the killing of Uthman was just a pretext for Lady Aicha to wage war on Sir Ali, and
there was no justification on the part of Aicha to rebel against ruling, rightly guided Caliph and
Muhammad’s successor, for she held animosity towards Uthman.

On her way within her army to confront Ali's army, In Tabari (vol.3, p.485) is recorded from Zohri that :
«when Aicha heard the dogs barking she asked, "What is the name of that place?" After they told her
‘Haw-ab' she regretted and said, "We belong to God and we return to Him." Then she continued saying, "I
am surely the one the Prophet spoke of to his wives saying he wished to know at whom the dogs would
bark in Haw-ab." ‘Aïcha wanted to return from that place, but "Ibn Zubair" her advisor persuaded her to
march forward».

According to Musnad of Hanbal (vol.6, p.97) Ibn Zubair told ‘Aicha, "This is not the time to let us down,
perhaps God wishes that you intercede between Muslims and make peace amongst them."

The narration/hadith graded authentic "sahih" says :

« While Aïcha was travelling, she passed some of the springs of the "Banu Amir". She reached there at

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night. She then heard the barking of dogs so she asked, “Which spring is this?”

“The water of al Haw’ab,” they replied.

She remarked, “I feel I should return then.”

They submitted, “Take it easy. May Allah have mercy on you. You will come. The Muslims will see you
which will result in Allah uniting them through you.”

She said, “I think I should return. Indeed I heard Rasulullah salla allahu alayhi wasallam saying, ‘How
will it be when the dogs of al Haw’ ab bark at one of you?””’».

Lady Aicha knew the warning of the prophet that the one of his wives who would have the dogs of city"
hawab" to bark in her presence, must watch out. When that event happened to her she became sure that
she is the one mentioned in the prophet's narrative.

How do Lady Aicha have to watch out to avoid soldiers of both armies fighting and dying ? She decided
to step backward but her advisor advised her to go forward and reconcile between the two armies. The
interpretations of this event lead sunnis and shias to permanent conflict that divided the muslim
community in several wars until the time of the book 2021!

I am not going to bind towards any group, I am going to use the most recent physics theory to interpret
the event in accordance with my previous book view of the soul. I said in my first book that the soul is a
particle called Geedon with relative mass and energy. The soul has a particle-wave duality.

The decisions made by Lady Aïcha were three :

1. One firm decision to go out of home to oppose Sir Ali;
2. One firm decision of returning backward;
3. One firm decision to go forward to reconcile with Sir Ali.

You may say but these are the decisions according to sunnis narration. The shias don't classify her
decisions to these three. Actually studying all the decisions from all points of views is very difficult in
mathematics and physics. The three decisions classified by sunnis don't prove the innocence of lady Aicha
yet because she is still considered as she left her house in a non emergency case. The revenge of caliph
Uthman killers could be delayed as Sir Ali wanted.

So the criterion of going out WITHOUT EMERGENCY is the standard on which our judgment of Lady
Aicha must be based. Sunnis judged already that Lady Aicha made the mistake when she decided to
oppose Sir Ali but they have more sympathy towards her than shias and they base their sympathy on the
fact that nobody is perfect when it comes to mind reflection about things not clearly solved by Quran and
prophet narratives "Ijtihad" . She reflected that if she goes forward to reconcile with Ali she would also
avoid the bad consequences felt from the warning of the prophet. The prophet did not ask the woman who
had the dogs barking on her to return back, but he warned that woman to WATCH OUT.

So I can still use these three states of decisions without putting in doubt my impartiality. the decisions

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states are 3:

1. One firm decision to go out of home to oppose Ali;
2. One firm decision of returning backward;
3. One firm decision to go forward to reconcile with Ali.

Every decision is coming from the mind and the consciousness. Many theories tried to define
consciousness but still no unified definition. Consciousness at its simplest definition is "sentience or
awareness of internal or external existence". Despite centuries of analyses, definitions, explanations and
debates by philosophers and scientists, consciousness remains puzzling and controversial, being "at once
the most familiar and most mysterious aspect of our lives". Perhaps the only widely agreed notion about
the topic is the intuition that it exists. Opinions differ about what exactly needs to be studied and
explained as consciousness. Sometimes it is synonymous with 'the mind', other times just an aspect of
mind. In the past it was one's "Inner life", the world of introspection, of private thought, imagination and
volition. Today, with modern research into the brain it often includes any kind of experience, cognition,
feeling or perception. It may be 'awareness', or 'awareness of awareness’, or self-awareness. There might
be different levels or orders of consciousness, or different kinds of consciousness, or just one kind with
different features. Other questions include whether only humans are conscious or all animals or even the
whole universe. The disparate range of research, notions and speculations raises doubts whether the right
questions are being asked.

Examples of the range of descriptions, definitions or explanations are: simple wakefulness, one's sense of
selfhood or soul explored by "looking within"; being a metaphorical "stream" of contents, or being a
mental state, mental event or mental process of the brain; having phanera or qualia and subjectivity; being
the 'something that it is like' to 'have' or 'be' it; being the "inner theatre" or the executive control system of
the mind.

A lot of books are written about mind and Consciousness. To make things simple, I have to adopt one
definition in concordance with my interpretation of the soul in my previous book. The soul is a particle
named "Geedon", as electron, photon or graviton that have a role in the atoms of the body, the Geedon
has a role also. I already said in my previous book that Geedon has rotational motion (being alive),
vibrational motion (obedience) and translational motion (life achievements). The two latter motions are
associated with the soul intrinsic property of reflection. The mind "reflection" is activity of the soul that is
localized in the brain. The mind in order to reflect the soul needs the five senses to collect the information
and process it. The information collection is the consciousness (awareness of the existence of things) and
then when the soul processes them, it produces new shapes and concepts and that is the "reflection". The
reflection is the activity of the mind and the mind located in the brain is an intrinsic property of the soul.
Hence, Geedon soul's particle creates mind activities or reflection. The decisions are part of the reflection
"mind" soul activities.

The soul activity of consciousness (awareness of the existence of things using five senses) is expressed in
many verses example verse 80 surah Al-Muminoon:

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(80) ms, lax j è ais can ay kts) Ay Casey add gil AG"
80-"And it is He who gives life and causes death, and His is the alternation of the night and the day. Then
will you not reason?"

And the soul activity of mind thinking (reflection) is expressed in many verses, example the verse 24
surah yunus:

Rae ert gee Jai) cij E] is RES Cot ust Ča S CGS ay LÉIG elk) (ye izi RPAN] Jia ail"

(24)" SE pl CAAT ai alls 2 oe GR al ofS hues i 4) at a Lal gale t ni GUI SE,
24-"The example of [this] worldly life is but like rain which We have sent down from the sky that the
plants of the earth absorb - [those] from which men and livestock eat - until, when the earth has taken on
its adornment and is beautified and its people suppose that they have capability over it, there comes to it
Our command by night or by day, and We make it as a harvest, as if it had not flourished yesterday. Thus
do We explain in detail the signs for a people who give thought."

The two notions of thinking (CË and be conscious (© s!5) are related. Being conscious and aware of
the existence of things will conduct you to think. Then after you think you take decisions to act.

Lady Aicha when she took her three decisions, her soul particle Geedon was reflecting to make a
translational motion (army goes forward or goes backwards) and vibrational motion (preserve muslims
from killings or put them in danger).

I need to address these decisions of her Geedon particle from a quantum point of view now. The quantum
mind (reflection) or quantum consciousness (awareness of existence) is a group of hypotheses proposing
that classical mechanics cannot explain consciousness. It posits that quantum-mechanical phenomena,
such as entanglement and superposition, may play an important part in the brain's function and could
explain consciousness and mind.

1- The first decision: Particle behaviour

The first decision is to firmly go forwards to oppose Ali. This soul decision is the fruit of the reflection
that Ali was wrong. Here the Geedon particle of Lady Aicha had a clear state and behaved as a particle.
According to latest searches in Quantum mechanics, the particle when observed behaves as a particle. We
can conclude that Lady aicha soul particle was observed by all the people around her souls' particles. All
muslims were waiting for her reaction to Ali's decision. The observation of muslims on her made her
decision "firm and one" and she chose one unique path as a particle does when observed passing through
the two slits experiments. The observed particle goes through one and only one slit among the two slits (
slit = path = decision).

The quantum observer could be an apparatus or a human in physics experiments and in the case of Lady's
Aïcha Geedon, the observers were Geedons of other muslims. So the decision of opposing Ali ( particle
going through just one slit) was the consequence of the (GeedonSGeedon) interaction. It means her
decision was the result of a mass group reflection not only her own decision.

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2- The second decision: wave behaviour

The second decision is to go backward. In this decision, things for the reader will be more complicated
and need focus. Here this decision has to be examined in detail. This examination will show you that she
was in a superposition of two states. I will explain to you what superposition means in quantum physics to
understand how we will apply it on her second decision.

The superposition is the consequence of a particle behaving as a wave when it is not observed.

We have seen that the essential idea of quantum theory is that matter, fundamentally, exists in a state that
is, roughly speaking, a combination of wave and particle-like properties and the Geedon soul particle has
this duality of particle-wave. One of the essential properties of waves is that they can be added: take two
waves, add them together and we have a new wave. But it makes no sense for particles, classically
conceived, to add them up. Just how do we "add up" two particles?

A distinctive characteristic of waves is that we can take two waves and add them up to form a new wave.
That adding of waves is the essence of the phenomenon of the interference of waves. The theory of matter
waves tells us that particles like electrons are also waves. So we should be able to add several of these
waves together, just as we could add several light waves together.

When we do this, we form the "superposition" of the individual matter waves. These superpositions turn
out to have a central role in the theory of matter waves and in quantum theory as a whole. So let us look at
a simple example of superposition. Here are four matter waves with wavelengths 1, 1/2, 1/3 and 1/4. We
will "add them up," that is, form their superposition, in the same way that we add light waves.

SSISIVIVIV

A
wn | WRIA
V

The wave behaviour of a particle was first noticed in The double slit experiment. This
experiment was understood to be a characteristic of wave behaviour over 200 years ago, well
before quantum theory existed.

In the famous double-slit experiment, single particles, such as photons, pass one at a time
through a screen containing two slits. If either path is monitored, a photon seemingly passes
through one slit or the other, and no interference will be seen. Conversely, if neither is checked, a
photon will appear to have passed through both slits simultaneously before interfering with itself,
acting like a wave. In 1978 American theoretical physicist John Wheeler proposed a series of
thought experiments wherein he wondered whether a particle apparently going through a slit
could be considered to have a well-defined trajectory, in which it passes through one slit or both.

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In the experiments, the decision to observe the photons is made only after they have been
emitted, thereby testing the possible effects of the observer.

What does it mean 'it behaved as a particle or as a wave"?

The particles can behave like waves. That means they can undergo diffraction when a stream of
them passes through the two slits, producing an interference pattern.

Now suppose that the quantum particles are sent through the slits one by one, and their arrival at
the screen is likewise seen one by one. Now there is apparently nothing for each particle to
interfere with along its route — yet nevertheless the pattern of particle impacts that builds up over
time reveals interference bands.

The implication seems to be that each particle passes simultaneously through both slits and
interferes with itself. This combination of "both paths at once" is known as a superposition state

The double-slit experiment (Credit: GIPhotoStock/Science Photo Library)

as shown in this photo.

Which means a single particle when it acts as a wave it can go through both slits and be in two
different positions. A cat for example is a body composed of particles, can be in two different
states dead or alive.

Particles can be in two states (Credit: Victor de Schwanberg/Science Photo Library)

Perhaps the most famous of all quantum mechanical descriptions is the paradox of Shrodinger’s cat. A
live cat is placed in a closed container with a single atom of a radioactive element. If the atom decays, it
will be detected in the container and will cause a vial of poison to be broken, which will kill the cat.
According to quantum mechanics, the probability that the atom will decay during the interval of its
half-life is 2. Therefore, if the cat is placed in the container and it is closed for the interval, according to
classical interpretations, the probability that the cat is alive after the interval is 4.

However, in the weird world of quantum mechanics, the atom can decay, but until the box is opened and

examined, the cat is in an intermediate state of being neither alive nor dead. Or, for the optimist in you, it
can be considered simultaneously alive and dead. Therefore, until the examination takes place, it is

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inaccurate to assign a value of true or false to the condition of the cat being alive. While classical logic (
true or false ) is of little value here, three-valued logic ( true or false or indeterminate) can represent this
situation. Before the examination of the value of the state of the cat, its value remains indeterminate.

What does quantum superposition teach us about the Lady Aicha in her second decision?
Her soul particle behaved as:

1- A wave when there was no measurement or observers detecting her : When she crossed "haw-ab"
spring water city and asked what city it was, they answered her that it was "haw-ab" she remembered in
her mind the narrative of the prophet and his warning. She then took the second decision in her mind
(internal decision) of going back. The second internal decision was superpositioned over the first
internal-external decision of going out to oppose Ali and Lady Aiha looked in two different states:

l- First state: Lady Aïcha left home to oppose Ali;

2- Second state : Lady Aicha did not leave home to oppose Ali.

Note here that there was no (GeedonSGeedon) interaction between Lady Aïcha and her army because her
decision is not revealed yet to the public.

Here there are two diffracted decisions, the second internal will cancel the first external by the
interference between the two decisions. The interference in waves is like the repentance that annulates the
previous wrongdoing effect. The Geedon soul particle waves interference is expressed in many verses
example verse 53 surah Az-Zumar :

(53) aD Di 9h i Maas Ca gh ahs al Sy SH A285 ye | ph pga Ge Ai Ga Gate ydi"
53- "Say, "O My servants who have transgressed against themselves [by sinning], do not despair of the
mercy of Allah . Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful."

These verses expresse the same idea of wave interference:
Surah Hud verse 114:

114-"And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds
do away with misdeeds. That is a reminder for those who remember." : 7 i ; ,
(114)" Ge SA Ge 583 aS SETS Sho a y E Gye Ly A ih L al 5"

The verse 22 surah Ar-Ra’d:

22-"And those who are patient, seeking the countenance of their Lord, and establish prayer and spend
from what We have provided for them secretly and publicly and prevent evil with good - those will have
the good consequence of [this] home" j
(22) "JON ssid Gd id eA Shy at Shy ALS 5 ya ALN Ue I EL AG B45 ah SLU ia éii
The following hadiths express the same idea of human soul particle wave interfere:

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«On the authority of Abu Dharr Jundub ibn Junadah, and Abu Abdur-Rahman Muadh bin Jabal (may

Allah be pleased with him), that the Messenger of Allah (peace and blessings of Allah be upon him) said:

"Have taqwa (fear) of Allah wherever you may be, and follow up a bad deed with a good deed which will

wipe it out, and behave well towards the people"»

uia àl SM": JÉ pe yale à gle Joh GE gE A gat Ji ch RA OAD ue wis BAGS Oh iii od Le»
«' oid GY Gl aes gals AGS ALL A815 cis

«Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “The five
prayers, Friday to Friday, and Ramadan to Ramadan will expiate the sins committed between them, as
long as major sins are avoided”

Source: Sahih Muslim 233

Grade: Sahih (authentic) according to Muslim

ela ol ‘ os Us delet) ES ary os Jú: Jeti dé HE. PAGES: aaa G A, ‘ oia a LES,

Jac « Gaii SLAM + GÓ a ake al ace al J gh Gf « BoA cal UE ¢ Aul GE « ARAN My Gos oh gad te GS
Cay cid al La py UJUE e aadi ol

2- When lady Aicha expressly announced to her compagnies that she wants to go backwards, her decision
became external (public) and she became subject to monitoring and measuring by her army members. The
army members knew about her decision and they started to monitor her. When she took that decision in
her mind before informing the others she acted as a wave with superposition and interference. But when
she announced her decision, she became the subject of observation of all her army and advisors exerted
on her. We know when you observe a particle and you measure it, it behaves as a particle. The observers
Geedons interacted with Lady Aicha Geedon and that produced her particle behaviour and took a third
external public decision to go forward but with different purpose. The purpose becomes to reconcile with
Ali.

So the first external decision (+1) was superpositioned by the second internal decision (-1) causing a
superposition (+1,-1). This means she was in both positions {went forward (+1) , she went backward (-1)}

The interference (summation) of these two decisions caused the situation to be in neither position
{1+(-1)=0}, it means ( went forward (+1) + went backward (-1) = 0 home initial position. This is the
repentance.

So in the end our conclusion is that in the superposition phenomenon the Lady Aïcha was in both position
out of home x% and in her home y%. The fact that both decisions cancel each other, it means she looked
like she did not leave her house.

Then the interference of the two positions caused the repentance which brought her to the initial home
position "0" zero.

My mathematical and quantum mind analysis conducts me to conclude about this issue that Lady Aicha
the mother of the believer did not make a mistake. When you make a mistake and you correct it and God
accepts your correction is like you did no mistake.

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So according to the quantum mind theory which is the most modern psychoanalysis theory, Lady Aicha
can not be hold accountable or blamed for that motion of "leaving home to oppose Ali" because she did
not go out her house as long as she decided to go back or to go forward to reconcile with Ali.

You may say: but she did not go back, she went on the contrary forwards ! The answer is : She did not go
out to oppose Ali, actually she went out to reconcile with him. The reconciliation is the same as going
backward.

3- The third decision : Particle behaviour

The third decision was to go forward. Lady Aicha acted as a particle again after observations and
measurements done on her soul particle and took a firm third decision to go forward to reconcile
with Ali.

I have to attract the attention of the readers that Lady Aicha was not a weak personality when she
took the third decision of going forward after she had been observed. On the contrary, Lady
Aicha was interacting in a "democratic" way with her advisors. That is the exemplary behaviour
of the prophet her husband with his companions mentioned in verse 159 surah Ali-Imran, the
consultation :

Gy Ral Me RFE CaSe NA QA i ah Ls dl Saks aie: Cae td tats Gyo | pty la Baé US Gad 5 eed Gu il GA ky Lad"

(159) "aK Cas a
159-"So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech]
and harsh in heart, they would have disbanded from around you. So pardon them and ask forgiveness for them and
consult them in the matter. And when you have decided, then rely upon Allah . Indeed, Allah loves those who rely
[upon Him]."

The superposition of decisions in her mind in the second decision might raise a paradox in your
mind, how come she went out and she did not go out at the same time ? The paradox involves
what’s known as the dual wave-particle nature of the soul, which behaves in many ways as an
electromagnetic wave but also, in other ways, as an array of relative negative mass particles I call
it Geedon. Soul possesses properties of both.

What does quantum theory actually tell us about the reality of what happened with Lady Aïcha ?

The experiment, when done with single photons or even single particles of matter, such as
electrons and neutrons, is a conundrum to behold, raising fundamental questions about the very
nature of reality. Some have even used it to argue that the quantum world is influenced by human
consciousness, giving our minds an agency and a place in the ontology of the universe. But does
the simple experiment really make such a case?

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In the modern quantum form, Young’s experiment involves beaming individual particles of light
or matter at two slits or openings cut into an otherwise opaque barrier. On the other side of the
barrier is a screen that records the arrival of the particles (say, a photographic plate in the case of
photons). Common sense leads us to expect that photons should go through one slit or the other
and pile up behind each slit.

They don’t. Rather, they go to certain parts of the screen and avoid others, creating alternating
bands of light and dark. These so-called interference fringes, the kind you get when two sets of
waves overlap. When the crests of one wave line up with the crests of another, you get
constructive interference (bright bands), and when the crests align with troughs you get
destructive interference (darkness).

But there’s only one photon going through the apparatus at any one time. It’s as if each photon is
going through both slits at once and interfering with itself. This doesn’t make classical sense.

Mathematically speaking, however, what goes through both slits is not a physical particle or a
physical wave but something called a wave function—an abstract mathematical function that
represents the photon’s state (in this case its position). The wave function behaves like a wave. It
hits the two slits, and new waves emanate from each slit on the other side, spread and eventually
interfere with each other. The combined wave function can be used to work out the probabilities
of where one might find the photon.

I introduced the wave function in my first book to try to locate the Geedon soul particle inside
the body. So now we can apply the wave function concept to Lady Aicha Geedon behaviour as
taking two decisions at the same time.

The wave function of Lady Aicha Geedon behaves like a wave. It hits the two slits (decision
proposals), and new waves emanate from each slit on the other side, spread and eventually
interfere with each other. The combined wave function can be used to work out the probabilities
of what Lady Aicha third decision might be.

The photon for example has a high probability of being found where the two wave functions
constructively interfere and is unlikely to be found in regions of destructive interference. The
measurement—in this case the interaction of the wave function with the photographic plate—is
said to “collapse” the wave function. It goes from being spread out before measurement to
peaking at one of those places where the photon materializes upon measurement. And that is how
we found Lady Aïcha third decision was taken, her wave function of the probability of what
decision she would take collapsed after she consulted her advisors.

This apparent measurement-induced collapse of the wave function is the source of many
conceptual difficulties in quantum mechanics and this apply also to the Geedon particle — not
only for Lady Aicha — for all humans in general. Before the collapse, there’s no way to tell with

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certainty where the Geedon will land ( What decision lady Aicha would take); it can appear at
any one of the places of non-zero probability (there was x% probability she goes forward and y%
probability to go backward after dog barking in haw-ab city).

Werner Heisenberg, among others, interpreted the mathematics to mean that reality doesn’t exist
until observed. “The idea of an objective real world whose smallest parts exist objectively in the
same sense as stones or trees exist, independently of whether or not we observe them ... is
impossible,” he wrote. John Wheeler, too, used a variant of the double-slit experiment to argue
that “no elementary quantum phenomenon is a phenomenon until it is a registered (‘observed,’
‘indelibly recorded’) phenomenon.”

It means no internal decision (intention in mind) does not exist until it is observed (taken or
announced). The Lady's Aicha superposition of decisions in her mind does not exist until it was
announced by her saying and was observed and recorded by other army members. She had in
mind two theoretical decisions superpositioned, after revealing her second internal decision to
return backwards, the observation started on her behaviour and then the recorded decision was to
continue forwards with reconcile purpose and the wavefunction of decisions probabilities
collapsed. The collapse was due to her Geedon interacting with Geedons' members of the army.
That is the (GeedonSGeedon) interaction.

But quantum theory is entirely unclear about what constitutes a “measurement.” It simply
postulates that the measuring device must be classical, without defining where such a boundary
between the classical and quantum lies, thus leaving the door open for those who think that
human consciousness needs to be invoked for collapse. Some books invoque, that the double-slit
experiment and its modern variants provide evidence that “a conscious observer may be
indispensable” to make sense of the quantum realm and that a transpersonal mind underlies the
material world.

In our case of course the measurement was taken by Geedons' members of the army of Lady
Aicha. Here in this stage of analysis I can not end the topic before I speak about the observer
effect.

In science, the observer effect refers to changes that the act of observing has on the phenomenon
being observed. For example: trying to observe an electron will change the path of the electron.

In quantum mechanics, if the outcome of an event has not been observed, it exists in a state of
superposition, which is being in all possible states at once. The most famous example is the
thought experiment Schrédinger's cat, in which the cat is neither alive nor dead until observed —
until that time, the cat is both alive and dead.

In physics, a more mundane observer effect can be the result of instruments that by necessity

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alter the state of what they measure in some manner. For instance, in electronics, ammeters and
voltmeters usually need to be connected to the circuit, and so by their very presence affect the
current or the voltage they are measuring. Likewise, a standard mercury-in-glass thermometer
must absorb some thermal energy to record a temperature, and therefore changes the temperature
of the body which it is measuring.

More explicitly, the superposition principle (y = Za,y,) of quantum physics dictates that for a

wave function y, a measurement will result in a state of the quantum system of one of the m
A
possible eigenvalues f, , n = 1, 2, ..., m, of the operator F which in the space of the

eigenfunctions y, ,n = 1, 2, ..., m.

Once one has measured the system, one knows its current state; and this prevents it from being in
one of its other states — it has apparently decoherence from them without prospects of future
strong quantum interference. This means that the type of measurement one performs on the
system affects the end-state of the system.

Here I have a legitimate question: Did the photon or any other particle behave as a particle when
monitored because it interacted with the Geedon human soul particle ? And if the measurement
was taken without human soul presence, was there an entanglement between Geedon and the
other particles ?

As we know that the transmission of information between the two entangled particles is faster
than light. This faster than light transmission is observed but it is considered impossible from
special relativity theory point of view . A possible resolution to the paradox is to assume that
quantum theory is incomplete, and the result of measurements depends on predetermined
"hidden variables". The state of the particles being measured contains some hidden variables,
whose values effectively determine, right from the moment of separation, what the outcomes of
the spin measurements are going to be. This would mean that each particle carries all the
required information with it, and nothing needs to be transmitted from one particle to the other at
the time of measurement. Einstein and others originally believed this was the only way out of the
paradox, and the accepted quantum mechanical description (with a random measurement
outcome) must be incomplete.

My personal possible resolution to the paradox is to assume that there is transmission faster than
light from the human soul Geedon particle to the other measured particles. I already measured
the Geedon speed in my first book and it was established to approximately 1815 times the speed
of light.

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HI- Did Lady Aïcha cooperate against the prophet ?
Here another issue that was mentioned by the quran in verse 4 surah At-Tahrim:

aki a 2 ly a A ia GA Š (1) hab oid all tiala Clea ya piti 5 a al Osi taps al Gil iG
Ga Gi 4, WEG Lal Bats 5 oé Gates teks Ge Sle al ekg GU Gi fas 93 att ul el Sal 3 (2) asa
Sed Whey Ua ing Ve A al GB Sle | alls Gf ES Gk i il a) G58 ol (3) pers] akil Ee Ji a áki
CHEB OIG ILE LAE CEE Cale ala K BE LENG I ALS cj (SG O O Gee (4)" Sag a Ss ORP
(5) 13S;
1-"O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you, seeking the
approval of your wives? And Allah is Forgiving and Merciful."
2-"Allah has already ordained for you [Muslims] the dissolution of your oaths. And Allah is your
protector, and He is the Knowing, the Wise."
3-"And [remember] when the Prophet confided to one of his wives a statement; and when she informed
[another] of it and Allah showed it to him, he made known part of it and ignored a part. And when he
informed her about it, she said, "Who told you this?" He said, "I was informed by the Knowing, the
Acquainted."
4-"If you two [wives] repent to Allah, [it is best], for your hearts have deviated. But if you cooperate
against him - then indeed Allah is his protector, and Gabriel and the righteous of the believers and the
angels, moreover, are [his] assistants."
5-"Perhaps his Lord, if he divorced you [all], would substitute for him wives better than you - submitting
[to Allah ], believing, devoutly obedient, repentant, worshipping, and traveling - [ones] previously
married and virgins."

1- Prohibition of a lawful matter

This matter is addressed in the verses 1-2. I will try to give a brief résumé of the story to those who don't
know it.

Although it has not been mentioned in the Qur'an as to what it was that the Holy Prophet had forbidden
himself yet the scholars and commentators have mentioned in this regard two different incidents, which
occasioned the revelation of this verse. One of these relates to his wife Lady Mariyah (Mary, the Copt
lady) and the other to his forbidding himself the use of honey.

The incident relating to Lady Mariyah is that after concluding the peace treaty of "Hudaibiyah" one of the
letters that the Holy Prophet (upon whom be Allah's peace) sent to the rulers of the adjoining countries
was addressed to the Roman Patriarch of Alexandria also, whom the Arabs called "Muqawqis". When Sir
"Hatib bin Abi Balta" took this letter to him, he did not embrace Islam but received him well, and in reply
wrote: "I know that a Prophet is yet to rise, but I think he will appear in Syria. However, I have treated
your messenger with due honour, and am sending two slave-girls to you, who command respect among
the Copts. One of those slave-girls was "Sirin" and the other "Mariyah" (Mary). On his way back from
Egypt Sir Hatib presented Islam before both and they embraced Islam. When they came before the Holy
Prophet (upon whom be peace) he gave "Sirin" in the ownership of Sir "Hassan bin Thabit" and admitted

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Lady Mariyah into his own household. She gave birth to the Holy Prophet's son, Ibrahim. This Lady was
very beautiful. Lady Aicha said about her: "No woman's entry into the Holy Prophet's household vexed
me so much as of Mariyah, because she was very beautiful and pleased him much.

Concerning lady mariyah, there is a story that has been narrated in several ways in the Hadith is briefly as
follows:

One day the Holy Prophet (upon whom be peace) visited the house of Lady Hafsah when she was not at
home. At that time Lady Mariyah stayed with him in seclusion. Lady Hafsah took it very ill and
complained of it bitterly to him. Thereupon, in order to please her the Holy Prophet vowed that he would
have no conjugal relation with Mariyah in future. According to some traditions, he forbade Mariyah for
himself, and according to others, he also swore an oath on it.

In view of the plurality of the methods of narration, the scholar "Hafiz Ibn Hajar" in his book "Fath
al-Bari" has expressed the view that there is some truth in the story. But in none of the six authentic
collections of the Hadith has this story been narrated. In the book "Nasa'i" only this much has been related
by Sir "Anas" : "The Holy Prophet had a slave-girl with whom he had conjugal relations. Then, lady
Hafsah and lady Aicha began to point out this to him repeatedly until he forbade her for himself. There
upon, God sent down this verse: 'O Prophet. why do you make unlawful that which God has made lawful
for you?".

The other incident has been related in Bukhari, Muslim, Abu Da'ud, Nasa'i and several other books of
narratives "Hadith" from Lady Aïcha herself and its purport is as follows: "The Holy Prophet (upon
whom be peace) usually paid a daily visit to all his wives after the `Asr Prayer Once it so happened that
he began to stay in the house of Lady "Zainab bint-Jahsh" longer than usual, for she had received sane
honey from somewhere as a gift and the Holy Prophet was very fond of sweet things; therefore, he would
have a drink of honey at her house. Lady Aïcha states that she felt jealous of this and spoke to lady
Hafsah, lady Saudah and lady Safiyyah about it and together they decided that whoever of them was
visited by the Holy Prophet, she should say to him: 'Your mouth smells of maghafir (Maghafir is a kind of
flower, which gives out an offensive smell, and if the bee obtains honey from it, it is also tainted by the
same odour). They all knew that the Holy Prophet was a man of very fine taste and he abhorred that he
should emit any kind of unpleasant smell. Therefore, this device was contrived to stop him from staying
in the house of lady Zainab and it worked. When several of his wives told him that his mouth smelt of
Maghafir, he made a promise not to use the honey any longer. In one narrative (hadith) his words are to
the effect "Now, I will never have a drink from it: I have sworn an oath. " In another narrative he only
said: "I will never have a drink from it," and there is no mention of the oath And in the narrative which
"Ibn al Mundhir", "Ibn Abi Hatim", "Tabarani" and "Ibn Marduyah" have related from "Ibn Abbas" the
words are to the effect: "By God, I will not drink it!".

Our eminent scholars regard this second version as correct and the first as unreliable. Imam "Nasa'i" says:
"About honey the Hadith reported from Lady Aïcha is authentic, and the story of forbidding Hadrat
Mariyah for himself by the Holy Prophet has not been narrated in a reliable way". So the truth is that this
verse was sent down concerning honey and not Mariyah." The judge "Abu Bakr Ibn al-'Arabi"; also

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regards the story about honey as correct.

Although the Holy Prophet did not regard this as unlawful as a matter of faith nor legally but only forbade
himself its use, yet since he was not an ordinary man but Allah's Messenger, and his forbidding himself
something could have the effect that his followers too would have regarded it as forbidden, or at least
reprehensible, or the people of his community might have thought that there was no harm in forbidding
oneself something his Allah had made lawful, Allah pointed it out to him and commanded him to refrain
from such prohibition.

The Holy Prophet had not made a lawful thing unlawful because of a personal desire but because his
wives had wanted him to do so, and he had made it unlawful for himself only in order to please them.
The verse 2 gives the prophet the solution to correct the situation and break his oath. It means: "Act
according to the method that God has prescribed for absolution from oaths by expiation in surah
Al-Maidah verse 89 and break your promise that you have trade to forbid yourself a lawful thing".

2- The secret disclosure

This is the matter addressed in the verses 3-5. For the verse 3, different things have been reported in
different traditions, saying that the Holy Prophet had told such and such a thing to one of his wives in
confidence, which she disclosed to another wife. But for us, in the first place, it is not right to investigate
it, for it is on the disclosure of a secret that God is taking a wife to task it can not therefore be right for us
to inquire into it and try to uncover it. Secondly, in view of the object for which this verse was sent down,
it is not at all important to know what the secret was. Had it any connection with the object of the
discourse, God would Himself have mentioned it. The real object for which this incident has been related
in the Quran is to warn the Holy Prophet's wives and through them, the wives of the responsible people
among the Muslims not to be careless in the matter of guarding secrets. Had it been only a private and
personal affair, as is generally the case between the husband and the wife.

The reason why it was given such importance in the Quran was that this wife was not the wife of an
ordinary husband but of that illustrious husband, whom God had appointed to the office of the highest
responsibility, who was locked in an incessant battle with the disbelievers, polytheists and hypocrites at
all times and under whose leadership a fierce conflict was going on for establishing Islam in place of
paganism. In the house of such an illustrious man there could be countless things which if not kept secret
but disclosed before time, could harm the great mission which he was performing. Therefore, when a lady
of the house happened to show this weakness for the first time in that she disclosed a secret that had been
told her in confidence, to another (a member of her own household), the weakness was immediately
pointed out to her, not secretly but openly in the Quran, so as to impart training in the guarding of secrets
not only to the wives of the Holy Prophet but also to the wives of all responsible people of the Muslim
community.

In the verse the question whether the secret disclosed pertained to a matter of any consequence or not,

and whether its disclosure could cause any damage to the mission or not, has been altogether ignored.
What has been disapproved and pointed out in particular is that the secret was disclosed to another. The

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higher the position of responsibility a person holds the more dangerous would be the leakage of secrets
from his house. No matter whether a thing is of any consequence or not, once a person becomes careless
in the matter of guarding secrets, he may reveal important things as well as trivial matters.

The verse 4 is clearly addressed to two ladies and the context shows that these ladies are from among the
wives of the Holy Prophet (upon whom be peace) for in verses 1-5 of this Surah the affairs concerning the
Holy Prophet's wives only have been discussed continuously, and this becomes obvious from the style of
the Quran itself. As for the question who were the wives, and what was the matter which caused God
displeasure, the details are found in the narratives (Hadith). In the books "Musnad Ahmad", "Bukhari",
"Muslim", "Tirmidhi" and "Nasa'i", a detailed narrative of Sir "Abdullah bin Abbas" has been related,
which describes the incident with sane variation in wording. "Ibn Abbas" says:

« I had been thinking a long time to ask Sir "Umar" as to who were the two of the Holy Prophet's wives,
who had joined each other against him, and about whom God sent down this verse: If you repent.....; but I
could not muster courage because of his awe-inspiring personality until he left for Hajj and I accompanied
him. On our way back while helping him to perform ablutions for the Prayer at one place I had an
opportunity to ask him this question. He replied: they were Aicha and Hafsah. Then he began to relate the
background, saying: "We, the people of Quraish, were used to keeping our women folk under strict
control. Then when we came to Madinah, we found that the people here were under the control of their
wives, and the women of Quraish too started learning the same thing from them. One day when I became
angry with my wife, I was amazed to see that she argued with me. I felt badly about her conduct. She said,
"Why should you feel so angry at my behaviour? By God, the wives of the Holy Prophet (upon whom be
peace) answer him back face to face, and some one of them remains angrily apart from hire for the whole
day. (According to Bukhari: the Holy Prophet remains angry and- apart from her the whole day). Hearing
this I came out of my house and went to Hafsah (who was Sir Umar's daughter and the Holy Prophet's
wife). I asked her. Do you answer back to the Holy Prophet (upon whom be peace) face to face? She said:
Yes. asked: And does one of you remain apart from him for the whole day (According to Bukhari: the
Holy Prophet remains angry and apart from her for the entire day). She said: Yes. I said: Wretched is the
one from among you, who behaves thus. Has one of you become so fearless of this that God should afflict
her with His wrath because of the wrath of His Prophet and she should perish? So, do not be rude to the
Prophet, nor demand of him anything, but demand of me whatever you desire. Do not be misled by this
that your neighbor (Lady Aicha) is more beautiful and dearer to the Holy Prophet. After this I left her
house and went to the house of "Umm Salamah", who was related to me, and talked to her on this subject.
She said: Son of Khattab, you are a strange man: you have meddled in every matter until you are now
interfering in the affair between God's Messenger and his wives. She discouraged me. Then it so
happened that an Ansari neighbor came to my house at night and he called out to me. We used to sit in the
Holy Prophet's assembly by turns and each used to pass on to the other the news of the day of his turn. It
was the time when we were apprehending an attack by the Ghassanids any time. On his call when I came
out of my house, he said that something of grave significance had happened. I said: Have the Ghassanids
launched an attack? He said: No, but something even more serious! The Holy Prophet (upon whom be
peace) has divorced his wives. I said: Doomed is Hafsah, I already had a premonition of this».

Here, what needs to be considered carefully is that if it was such an ordinary and trivial matter that when

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the Holy Prophet said something to his wives they would retort to Him, why was it given so much
importance that in the Quran God administered a severe warning directly to the wives themselves? And
why did Sir Umar take it as such a grave matter that first he reproved his own daughter, then visited the
house of the other wives and asked them to fear the wrath of God ? And, about all, was the Holy Prophet
(upon whom be peace) also so sensitive that he would take offence at minor things and become annoyed
with his wives, and was he, God forbid, so irritable that once having been annoyed at such things he had
severed his connections with all his wives and retired to his private apartment in seclusion? If a person
considers these questions deeply, he will inevitably have to adopt one of the two views in the explanation
of these verses Either on account of his excessive concern for reverence for the holy wives he should not
at all mind if a fault is imputed to God and His Messenger, or else he should admit in a straightforward
way that at that time the attitude and behaviour of these holy wives has actually become so
objectionable that the Holy Prophet (upon whom be peace) was justified in becoming annoyed over
it, and more than that, God Himself was justified that He should administer a severe warning to the
wives on their unseemly behaviour and attitude. That is, "You would only harm yourselves if you
upheld and supported each other against the Messenger of AIlah (upon whom be Allah's peace), for none
could succeed against him whose Protector was Allah and who had Gabriel and the angels and all the
righteous Believers on his side. "

The verse 5 shows that the fault did not lie only with lady Aicha and lady Hafsa but the other wives also
had some share in it. That is why, after them, all the other wives too, have been warned in this verse. No
light has been thrown on the nature of the error in the Quran. However, some details are found in the
Hadith, which I shall relate below.

In the book of "Bukhari", a narrative has been reported from Sir "Anas", saying that Sir "Umar" said:
"The Holy Prophet's wives because of their mutual jealousies and rivalries had utterly displeased him. At
this I said to them: It may well be that if the Holy Prophet divorced you, God would give him in your
place better wives than you. " Ibn Abi Hatim" has, on the authority of Sir "Anas", reported the statement
of Sir "Umar" in these words: "I was informed that a discord had been created between the Holy Prophet
(upon whom be peace) and his wives. At this I went to each of them and asked them to refrain from
vexing the Holy Prophet; otherwise God would give him in their stead better wives than themselves. So
much so that when I went to the last of them, she said to me: O Umar, is not the Holy Prophet (upon
whom be peace) himself enough to admonish his wives? Then why should you come out to counsel them?
This made me quiet, and after this Allah sent down this verse.

In Muslim book Sir "Abdullah bin Abbas" has related that Sir "Umar" said to him: "When the Holy
Prophet (upon whom be God's peace) separated himself from his wives, I went to the Mosque and found
the people worried and upset and playing with pebbles and saying to one another: "The Holy Prophet
(upon whom be peace) has divorced his wives". After this Sir "Umar" related his visiting the apartments
of lady Aicha and Hafsah and admonishing them. then said: I went before the Holy Prophet (upon whom
be peace) and said: Why do you feel upset with regard to your wives? If you divorce them, God is with
you, all the angels and Gabriel and Michael arc with you, and I and "AbuBakr" and all the Believers are
with you. I thank God that seldom has it so happened that I said a thing and did not have hope from God
that He would testify to what I said. So, after this, these verses of Surah At-Tahrim were sent down. Then

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I asked the Holy Prophet: Have you divorced your wives'? He said: No. Thereupon I stood at the entrance
of the Mosque and announced in a loud voice: The Holy Prophet has not divorced his wives."

The wives of the Holy Prophet were divided into two parties. one party consisted of Lady Aicha herself,
Lady Hafsa, Lady Saudah and Lady Safiyyah, and the other party of Lady Zainab, Lady Umm Salamah
and the rest of the wives. These conditions ,that existed in the Holy Prophet's domestic life at that time,
made it necessary that God Almighty should intervene and reform the attitude of the holy wives.
Although the wives were the best ladies of society, yet they were human beings and were not free from
human weaknesses. Sometimes when it became difficult for them to lead a life of continuous poverty and
hardship, they would become restive, impatient and would start pressing the Holy Prophet for better
maintenance. At this God sent down verses. 28-29 of Surah Al-Ahzab and admonished them to the effect:
‘If you seek the world and its adornments, our Messenger will give you of these and send you off in a
good way. But if you seek God and His Messenger and the Hereafter, you should bear up against the
hardships with patience, which you might have to face when living with the Messenger."

Sometimes prophet's wives behave in a way, which did not go well with the unique dignity and great
responsibilities of the house to which God had given them the honour to belong. So, when it was
apprehended that those things might embitter the Holy Prophet's domestic life and might even adversely
affect the great mission that God had entrusted to him, He sent down this verse in the Quran, and
reformed them so that the holy wives may realize the responsibilities of the position and rank which they
had attained as the life-companions of the Last Messenger of God, and should not regard themselves as
ordinary women and their household as a common household. The very first sentence of this verse was
such as might have caused Their hearts to shudder. There could be no severer warning for them than this:
"It may well be that if the Prophet divorces all of you, God will give him in your place better wives than
yourselves". In the first place, even the thought of being divorced by the Prophet (upon whom be Allah's
peace) was unbearable for them, more than that, this would deprive them of the honour of being Mothers
of the Believers, and the other women whom God would give as wives to the Prophet would be better
than them, After this, it was no longer possible for the holy wives to behave in a way as would have
occasioned a reproof from God. That is why we find only two places in the Quran where these select and
distinguished ladies have been administered a warning, in Surah Al-Ahzab and here in Surah ,At-Taltrim.

Shias view these events as an agreement that those verses are revealed because of Aicha and Hafsa plot
against the Prophet (peace and blessing upon him). God demanded that they both seek repentance as their
hearts had inclined away from Belief and Faith.

“If you two [wives] repent to Allah, [it is best], for your hearts have deviated”

God also warned them that they could be replaced by other wives by his decree. Those new wives would
be Muslims, Believers, Remorseful, and Devout etc in verse 5 surah Al-Tahrim.

Shias group thinks that the verse means by inverse that [Aisha and Hafsa were not characterised by the
attributes of verse 5. They were not Muslims, Devout, Believers, Remorseful or Worshippers; otherwise,
Allah will not warn them and say “would substitute for him, wives better than you”. Consequently, God
has not stated in his Glorious Book that both Aicha and Hafsa indeed believed, showed remorse and

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sought forgiveness. |

Here comes my opinion, God said if the prophet takes the decision to divorce them then the divorce
would be a clear proof that they are not Devout, Believers, Remorseful or Worshippers. But we all know
that the prophet did not divorce which means they still have those attributes. And those who ask if there
were other women better than Lady Aïcha to replace her, I can tell it's a big NO, because Lady Aïcha
loses her superiority and becomes replaceable if just she continues on that plot which she didn't do. She
already repented and repentance saved her superiority.

Shias group think that the biography of those two wives substantiates that verdict of their disbelief. They
both poisoned the Prophet peace be upon him and his family, they both conspired against Imam Ali peace
be upon him to sideline his legitimate leadership.

I think that I already proved by my quantum mind theory analysis that the conspiracy against Sir Ali is
false. For the poisoning accusation , I am not going to study it because there was no proof of that from
Shias group and it is not a serious accusation.

Actually a lot of these opinions and accusations were dispersed in some books and the sunni group knows
them and tried to refute them. I am not going to enumerate the sunnis responses but I will take my own
mathematics way to analyse the situation globally.

Actually the verse is clear , there are blames on Lady Aïcha but is it a general measurement of the
personality of the Lady Aïcha or just a special measurement in special events ?

These verses have to be interpreted in the view of the personality of lady Aicha. You will be surprised
that these verses are a clear testimony that Lady Aïcha as a strong personality like Sir Umar needs a
strong speech towards them of warning form to keep them safe. The verses actually were to protect Lady
Aicha from her strength that can cause a deviating but not to measure her down. It's actually a warning
hiding God's love to her and not a warning hiding a punishment to her.

3- Option offer
The verses 28 and 29 surah Al-Ahzab says:

(28) Dues IGS feats gsi Called Legs er] sal) OL CaS 8) ENSS di a) gl g"
(29) "aha 18) (Sie oú Sei ail CS] fag ál h l CAA CHS og"
28-"O Prophet, say to your wives, "If you should desire the worldly life and its adornment, then come, I
will provide for you and give you a gracious release."
29-"But if you should desire Allah and His Messenger and the home of the Hereafter - then indeed, Allah
has prepared for the doers of good among you a great reward."

At the time when this verse was sent down, the Holy Prophet had four wives with him: Lady Saudah,
Lady Aïcha, Lady Hafsah and Lady Umm Salamah. He had not yet married Lady Zainab.

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When this verse was revealed, he first spoke to Lady Aicha, and said: "I ask you a thing; do not be hasty
in answering; consult your parents, then decide." Then he told her of Allah's Command and recited this
verse. She replied: "Should I consult my parents about this?-I seek Allah and His Messenger and the
Hereafter. After this he went to each of his wives and asked the same thing and each one gave the same
reply as had been given by Lady Aïcha. (Musnad Ahmad, Muslim, Nasa'i).

This is termed "takhyir", to give the wife the option to decide for herself whether she would stay in
wedlock or would separate from the husband. This was obligatory for the Holy Prophet because he had
been commanded by Allah to offer such an option to his wives. If a lady from among the holy wives had
opted to separate she would not have separated automatically but would have been separated by the Holy
Prophet, as is clear from the words: " . . . I shall give you of these and send you off gracefully." But the
Holy Prophet would certainly have separated her because as a Prophet it would not behove him not to
honour the word. After divorce apparently the lady would have stood excluded from the category of the
holy wives, and she would not be forbidden to marry any other Muslim; for she would have chosen
divorce from the Holy Prophet only for the sake of the world and its adornments of which she had been
given the choice, and obviously the option could not be exercised in case she was forbidden to remarry.

On the other hand, the intention of the verse also seems that the Holy Prophet was not left with any
authority to divorce the wives who chose Allah and His Messenger and the Hereafter in preference to the
world. For "takhyir" had only two sides: if a wife opted for the world, she would be divorced; if she opted
for Allah and His Messenger and the Hereafter, she would not be divorced. Obviously, if a lady chose one
alternative, the other would become forbidden in her case by itself.

IV- The Lady's Aicha personality

1- The behaviour function

The behaviour of Lady Aicha as any other person could be analysed according to the behaviour formula
that states that behavior is a function of the person and his or her environment:

B= f(P,E)
Where B is behavior, P is Person, and E is the environment.

This equation was first presented in Lewin's book, Principles of Topological Psychology, published in
1936. The equation was proposed as an attempt to unify the different branches of psychology (e.g. child
psychology, animal psychology, psychopathology) with a flexible theory applicable to all distinct
branches of psychology. This equation is directly related to Lewin's field theory. Field theory is centered
around the idea that a person's life space determines their behavior. Thus, the equation was also expressed
as B = f(L), where L is the life space. In Lewin's book, he first presents the equation as B = f(S), where
behavior is a function of the whole situation (S). He then extended this original equation by suggesting

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that the whole situation could be roughly split into two parts: the person (P) and the environment (E).
According to Lewin, social behavior, in particular, was the most psychologically interesting and relevant
behavior.

Lewin held that the variables in the equation (e.g. P and E) could be replaced with the specific, unique
situational and personal characteristics of the individual. As a result, he also believed that his formula,
while seemingly abstract and theoretical, had distinct concrete applications for psychology.

Specific function linking P and E

Lewin defined an empirical law as "the functional relationship between various facts, "where facts are the
"different characteristics of an event or situation." In Lewin's original proposal of his equation, he did not
specify how exactly the person and the environment interact to produce behavior. Some scholars have
noted that Lewin's use of the comma in his equation between the P and E represents Lewin's flexibility
and receptiveness to multiple ways that these two may interact. Lewin indeed held that the importance of
the person or of the environment may vary on a case-by-case basis. The use of the comma may provide
the flexibility to support this assertion.

Kurt’s equation of behavior is very simple, but we think it elegant. It is simple to say that an individual’s
behavior is a function of that individual and his environment. Of course, we acknowledge this model
looks totally simple, so much so that it’s just common sense. We’re not sure that it was at the time
though.

The model is actually slightly more complicated than it looks because of the range of information
included within the P (people) and E (environment) factors.

In this model “P” includes the entirety of the person including their past, their present, their expectations
of the future, their personality, their capabilities, their motivations, their desires, and so on. And “E”
includes all aspects of the person’s environment at the time of any behavior including their physical
environment, but also their social environment and contexts.

One way to think about this is that the exact same individual can behave in very different ways if their
environment changes and, similarly, an individual can behave in very different ways in the exact same
situation as they change as a person over time.

One key taken away from this model is that if we’re looking to change someone’s behaviors, then we can
do so through changing either them as a person or their environment. The same is true of populations of

people as well.

Let's look at the elements of these two variables for lady Aicha.

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2- The personality levels

The concept of personality has to do with how an individual differs from others, it implies more.
Personality refers to qualities of individuals that are relatively stable. If a person’s behavior changes from
time to time, then it may not be indicative of personality. But sometimes the change in the person’s
behavior can also be meaningful and tell you something more about the individual.

The term ‘‘personality’’ usually implies continuity or consistency in the individual. Personality
psychologists therefore ask questions like: How consistent are the observed differences between people?

What must we know about each person to understand—and perhaps sometimes even predict—what he or
she will think and feel and do under particular conditions? Personality psychologists ask questions of this
sort as they pursue the goal of trying to explain and understand the observed psychological differences
between people.

A good candidate for the personalty definition was offered by Pervin (1996, p. 414):

"Personality is the complex organization of cognitions, affects, and behaviors that gives direction and
pattern (coherence) to the person’s life. Like the body, personality consists of both structures and
processes and reflects both nature (genes) and nurture (experience). In addition, personality includes the
effects of the past, including memories of the past, as well as constructions of the present and future."

In summary, to capture the richness of human behavior, the personality construct has to encompass the
following aspects:

e Personality shows continuity, stability, and coherence.

e Personality is expressed in many ways—from overt behavior through thoughts and feelings.

e Personality is organized. In fact, when it is fragmented or disorganized it is a sign of disturbance.

e Personality is a determinant that influences how the individual relates to the social world.

e Personality is a psychological concept, but it also is assumed to link with the physical, biological
characteristics of the person.

In this part of my book I will expose some of the major theoretical approaches to personality that have
guided thinking and research, and see how research and theory-building is done at each level of analysis
and apply them to lady Aicha.

Through the historical development of the studies of personality, six different levels of personality

emerged. All add their distinctive insights to understanding the total person ‘‘as a whole’’ and they inform
each other and interact. This diagram shows you these levels:

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2, The trait level

Traditionally, analyses at this level have been guided by the assumption that behavior is primarily
determined by stable generalized traits—basic qualities of the person that express themselves in many
contexts. Many investigators have searched vigorously for these traits, trying to find the person’s position
on one or more trait dimensions (e.g., intelligence, introversion, anxiety) by comparing the individual
with others under similar uniform conditions. Guided by the belief that positions on these dimensions tend
to be stable across situations and over time, the focus in the study of individuality at this level becomes
the search to identify the person’s basic stable and consistent traits or characteristics.

Traits are assumed to be quantifiable and scalable: "By [scalability] we mean that a trait is a certain
quality or attribute, and different individuals have different degrees of it... . If individuals differ in a trait
by having higher or lower degrees of it, we can represent the trait by means of a single straight line.. . .
Individual trait positions may be represented by points on the line." (Guilford, 1959, pp. 64-65)

When people describe each other in daily life, they spontaneously use trait terms. We all characterize each
other (and ourselves) with such terms as aggressive, dependent, fearful, introvert, anxious,
submissive—the list is almost endless...

Two questions drive work at the Trait-Dispositional Level:
e What are the basic psychological qualities that characterize people?
e How can the consistent differences between people in these qualities be best captured and described?

Most work at this level of analysis has been driven by the assumption that the important qualities that
characterize a person consist of a finite number of broad traits. Traits are conceptualized as individual
differences in tendencies to show consistent behavior across many different situations and with much
stability over time.

One needs to recognize the constraints and limitations of work at the broad super trait level of analysis,
but also to appreciate its important contributions. In thinking about the meaning and uses of traits, keep in
mind that even if traits like the Big Five don’t explain why people behave as they do, they are valuable for
many goals. Such terms are used by people in daily life to characterize and evaluate themselves and other
persons. These personality judgments have links to the judged person’s actual behavior, although that
behavior may be visible only in certain types of situations in which the relevant individual differences

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emerge. They are providing a common map for comparing individuals, groups, and even cultures on
meaningful dimensions or factors of trait terms. And they raise fascinating questions about the possible
bases of these traits, their functions, and the ways they are expressed in behavior in the life course.

people differ in their personality characteristics, and many if not all of such characteristics do take the
form of xxx-ness, where xxx refers to a type of behavior. It seems obvious that people differ reliably in
their tendency to display any given type of behavior. So, if you meet a person who behaves in a very
friendly manner, you might think she has a friendly personality, and expect that next time you see her, she
will behave in a friendly way also. That is, to the extent that people differ reliably in their tendency to
display a behavior, we expect them to behave in a similar way in a variety of situations. In short, if in one
situation a person displays more of behavior X than other people, then we expect her, in other situations
as well, to display more of that behavior than other people.

Within the patterns of variation shown by an individual, however, there may be a distinctive temporal
order, a stable pattern over time that is unique to each person. On the surface, the thoughts, feelings, and
behaviors of an individual may vary considerably, and this may appear to go against the assumption that
personality is relatively invariant or consistent over time and across situations. But when we look beneath
the surface, and focus on just how the variation occurs, and on what external and internal situations it
depends, there may be a regular pattern that is distinctive for each individual.

Interactionism in personality is the idea that the individual’s experience and action cannot be understood
as the result of separate personal and situational factors. Rather, it is a product of dynamic interactions
between aspects of personality and situations (Magnusson, 1999; Magnusson & Endler, 1977; Mischel,
1973). Interactionism focuses on how the expressions of the stable personality system are visible in the
person’s unique patterns of : if ... then ... situation—behavior relationships.

The meaning of Person—Situation interaction is that in the interactionist view, knowledge of individual
differences often tells us more if it is combined with information about the conditions and situational
variables that influence the behavior of interest. Conversely, the effects of conditions depend on the
individuals in them. Thus, the interaction of individual differences and particular conditions, and not just
the individual or the context separately, is important If... then ... behavioral signatures of individuals, and
those of groups of individuals such as ‘‘narcissists,’’ illustrate the basic principles of interactionism. In a
thoughtful analysis of the importance of interactions for personality psychology and for understanding
personality dispositions, a meaningful way to categorize people, behaviors, and situations was one that
allows accurate statements in the form ‘‘this type of person will do these types of behaviors in these types
of situations.’ This is a triple typology in the sense that it classifies together three categories: types of
people, types of behavior, and types of situations. A meaningful system of categorizing people, behaviors.

We can ask many questions about Lady Aicha personality traits like:
What Lady Aïcha is like as a person? How is she different from other women ‘‘on the whole’’? In what

general ways are the other wifes different from her ? Does what she usually does, thinks and feels depend
mostly on herself or on the situation in which she finds herself? When and how is her behavior influenced

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by the situation? How does her personality influence the situations she chose to be in? How does her
personality influence the effects that different kinds of situations have on her?

On the Trait-Dispositional Level there are two types of consistency. Two major questions guided the
search on this level:

1. How can we best describe important, stable, consistent individual differences in personality over
time and across many situations?

An answer for the first question came, for example, with the Five Factor model (or Big Five) of traits.
This work provides a useful map of broad individual differences. It demonstrated Type I consistency,
which is seen in overall average differences between people in their levels of different behavioral
dispositions.

2. What units do we need to capture the meaningful variation within an individual’s personality?

An answer to the second question came with the discovery of Type II consistency, seen in differences in
people’s stability if... then ... situation—behavior patterns or personality signatures. These findings open
the way for exploring how the stable patterns of variability in a person’s behavior develop and the
processes that might underlie them.

As a first basic requirement, a comprehensive, integrative personality system has to be able to account for
the consistencies in the behavioral expressions of individual differences. The research at the
Trait-Dispositional Level has shown that these consistencies come in two types.

2,121 ype I consistency (Broad Traits) :

Researchers at the Trait-Dispositional Level of analysis searched for, and found, meaningful ways in
which people are different from each other ‘‘on the whole’’. They showed that when observers used broad
personality trait terms they agree, for example, that some people are perceived as distinctly more sociable
than others, some more conscientious than others, some more outgoing and extroverted, and so on for a
variety of different characteristics. They also found that people differ reliably and stably from each other
in their rated personality characteristics and overall levels of different kinds of behavior. The differences
between people at this level have been described and classified systematically on many dimensions or
factors, called supertraits. These characterizations of stable individual differences are useful for many
goals, because observers agree reasonably well with each other about personal qualities of peoples
described at this level. The findings quantify and categorize individual differences on personality traits
and motives that are relatively stable over time, often over many decades. But as work at other levels
confirms, situations are important influences on behavior: if you look closely there is much within-person
variability in what a given person does, and thinks, and feels, across different situations. Researchers
beginning in the 1920s (e.g., Hartshorne & May, 1928; Newcomb, 1929), who were focusing on behavior
as it occurs in particular situations. When they studied behaviors for broad traits like sociability and

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conscientiousness, and observed what the same individual did across different situations (e.g., in different
classes and activities at school, or from school to home to work), they found that a person who was one of
the most conscientious at work could be one of the least conscientious at home, for example. Thus the
consistency they were looking for turned out to be much less than they had expected and violated their
basic assumptions. This surprise would not go away: similar findings kept being reported over many years
(e.g., Mischel, 1968; Mischel & Peake, 1982; Pervin, 1994; Peterson, 1968; Shoda, 1990; Vernon, 1964).
Later in the book we will notice that Lady's Aicha jealousy was not a consistent trait at all.

If ... Then ... Situation—Behavior Signatures of Personality, the finding that consistency across different
types of situations generally turned out to be lower than expected greatly upset the field. It seemed
shocking because the assumption that people are reasonably consistent and predictable, at least some of
the time, is at the heart of the concept of personality. Consequently some researchers began to search for
possible predictable regularities within the ever-changing stream of behaviors. However, to be effective
that search requires quantitative studies of behavior of many individuals systematically observed across
multiple situations and over time. Because extensive and repeated observation of social behavior as it
unfolds in its natural context could not be done until video cameras and adequate computers became
available, such research became possible only in the early 1980s when these tools became widely
available (e.g., Mischel & Peake, 1982; Mischel & Shoda, 1995; Shoda, Mischel, & Wright, 1993a, 1994;
Wright, Lindgren, & Zakriski, 2001). When it finally became possible to conduct, it revealed that such if
... then ... stable and distinctive patterns do in fact exist and are highly informative about the nature of
personality and its expressions (e.g., Borkenau et al., 2006; Mischel & Shoda, 1995; Shoda et al., 1993a,
1994; Wright et al., 2001). These findings demonstrated that these patterns of variability are stable, and
form Type II consistency (Mischel, 2004). If the prophet mentions two many times Lady Khadija then
Lady Atha feels jealous. This type of consistency will evolve until it disappears.

2, Biological Level

An important goal of personality study at the biological level is to try to specify the role of genetic
determinants and of the social environment in shaping who and what we become. The focus in much of
this work in the past has been to answer the age-old question: How much of personality reflects nature,
and how much nurture—and above all, how do these two sources of influence interact in shaping our
characteristics? To what extent does my personality come from my parents and the genes I inherited from
them? To what extent is my personality a reflection of my life experiences? To what extent does my
personality reflect my basic biological predispositions?”

This level of analysis also addresses the fact that humans are biological beings who evolved in adaptive
ways that endowed the species with biological characteristics, constraints, and possibilities. These
influence human nature and the way we fight, mate, socialize, and create. The goal at this level of analysis
is to examine how aspects of personality may have evolved in response to the evolutionary pressures and
history that shaped our species over time.

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A part of this level discusses genes, heredity, and the interplay of genetic and social influences on
personality. Another part of this level considers the specific biological processes and brain mechanisms
that link each individual’s genetic background to central aspects of personality and social behavior, such
as emotion and motivation.

Work at this level showed that personality is linked to its biological bases and the human species’
evolutionary history. It revealed possible connections between genes, brain, and behavior and focuses on
their interactions in the genesis of individual differences. It also shows the value of applying concepts and
methods from the study of human evolution and adaptation to understand a wide range of social
phenomena, from mating practices to altruism to coping with threat and stress. Insights, findings, and
methods from this level open the way to connecting biological processes with work at all the other levels,
and to study "mind—brain—behavior" links in depth. For example, the feelings, thoughts, and personal
constructs of interest to the phenomenologists now can be studied using fMRI, allowing one to trace how
what we think and understand relates to our brain activities and to behavior. It is a sign of how far the
field has moved that mental phenomena not long ago considered beyond the pale of scientific inquiry are
now the central subject matter for brain research. An integrative view has to take full account of the
biological bases of personality, and the processes through which the person’s biological heritage interacts
with experiences in the physical and psychological environment.

The Biological Level revealed the importance of the individual’s biological heritage, and the close
connections between personality and biological processes, including the role of evolution and the
expressions of the individual’s genes. It opened the way to studying mind—brain—-behavior links and their
connections to individual differences in personality. In the last few decades, work at the Biological Level
and in cognitive science has vitalized and transformed psychological science and offers new insights for
biologically based information-processing models of the personality system and its complex mental
processes. In most of the last century, few psychologists would have anticipated that the self and
consciousness would be the topics for a major conference of leading brain researchers and psychologists
in New York City in 2002. Research now is probing into how what people think, feel, and do depends on
their genes and their brains, neural networks, and biochemistry, all in continuous interactions with the
environment. At the same time, it is becoming clear that what people think, feel, and do changes their
brains, neural networks, and biochemistry.

Questions that can be asked in this level are:

What in Lady Aïcha personality comes from the genes she inherited from her parents? How is her
personality a reflection of her life experiences? How does her personality reflect her basic biological
predispositions? Can her experiences change her biology? For instance, did her brain change when she
married the prophet at the age of 9 years old? How do the same experiences affect people with different
genetic predispositions? Why is her personality so different (or similar) to her siblings? How does her
biology (incapacity to have children) influence her pursuit of life goals? How does evolutionary theory
help me understand her marriage and social behavior?

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2c - The Psychodynamic-Motivational Level

The Psychodynamic-Motivational Level probes the motivations, conflicts, and defenses, often
without one’s awareness, that can help explain complex consistencies and inconsistencies in
personality.

2..,- Basic assumptions: Unconscious mental determinism

Two key assumptions underlie much of Freud’s conception:

e First, his unique innovation was to propose that behavior is never accidental: it is
psychologically determined by mental motivational causes. This is called the principle of
motivational determinism.

e Second, these causes are outside of the person’s complete consciousness or awareness. This is
called the unconsciousness.

2..,| - The Unconscious

Freud the scientist wanted to try to explain the irrational behavior he witnessed in his patients. They
seemed compelled to do things that they could not explain or sometimes even remember. Most puzzling,
he could not attribute their symptoms to organic causes such as brain injuries or physical diseases:
physically they were intact. They were consciously trying to stop their symptoms, desperate to relieve
them, but they simply could not control them. Freud’s insight was to propose that some unconscious,
irrational force was behind the symptom psychologically. The battles between the conscious will and the
unconscious became the war of mental life in his theory.

Around the year 1900, Freud first divided mental processes into conscious, preconscious, and
unconscious (Freud, 1905/1953). We are instantly aware of our conscious thoughts. The immediately
available level of consciousness refers to what is in one’s attention at a given moment. The many events
that we can bring into attention more or less easily, from the background music on the radio to memories
of things experienced years ago, are preconscious. Thus, even though we are not aware of preconscious
thoughts at a given moment, we can bring them into awareness voluntarily and fairly easily. In contrast,
outside this range of the potentially available lies the unconscious. This third zone is not responsive to our
deliberate efforts at recall, and it is the layer that was Freud’s core concern. Because their content is
threatening, unconscious mental activities are kept beyond awareness by a mechanism of repression that
works actively to keep them away from our awareness, so that we simply are unable to raise them into
consciousness.

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2... - Psychic structure: Anatomy of the mind

To understand how we deal with unconscious wishes, Freud (1933) also developed an ‘‘anatomy’’ of the
mind that occupied him in the early part of the 1920s. This led to the structural view of personality,
consisting of three ‘‘institutions’’ or mental ‘‘agencies’’: the id, ego, and superego. These mental
structures form sequentially in the course of early experience, with the superego, the last to emerge,
crystallizing some time after the sixth year. The three agencies or structures are closely linked to the three
layers of consciousness. The id is in the unconscious layer, characterized by mental processes outside
one’s awareness; the ego is predominantly conscious; and the superego includes a mix of conscious
and unconscious processes. Although the three parts interact intimately, each has its own characteristics.

1. The Id: The Passions at the Core

The id is the mental agency or psychic structure that contains everything inherited, especially the
instincts. It is the basis of personality, the energy source for the whole system, and the foundation from
which the ego and superego later develop. The id, according to Freud, is the innermost core of
personality, and it is closely linked to biological processes.

The id’s instincts, Freud thought, have their source biologically within the excitation states of the body.
They act like drives, pressing for discharge (release). For Freud (1933) the instincts are of two types:

e Life or sexual instincts:

Also called Eros (an ancient Greek term), are the life forces, the drives and passions that push for
pleasure, reproduction, survival. Beyond the erotic and sex, the life instincts also deal with survival in
different forms, for example, motivating hunger reduction and pain avoidance.

The life instincts generate Libido—the finite amount of energy that Freud assumed was within each
person. In the course of development, Libido becomes attached to, or fixed on, aspects of the internal and
external environment. The energy available to the organism is continuously transformed, fixed onto
different ‘‘objects.’’ Note that ‘‘objects’’ was a term that Freud and his followers used to refer to people
and zones of the human body, not just inanimate things. Freud assumed that in spite of these
transformations in where the energy is invested, the total amount of energy is conserved and stable. His
energy system thus was consistent with the hydraulic models of 19th-century physics.

Id instincts are motivated, in the sense that their aim is to seek reduction, that is, to lower the state of
excitation. Thus the tension that the build-up of the unexpressed drive creates has to be released, much
like the build-up of steam in an overheating boiler has to be let out or the system explodes. Instinctual
drives are biological and inborn, but the objects involved in attempts to reduce the drives depend on the
individual’s particular early experiences. The id was seen as a kind of dynamo, and the total mind (or

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psyche) was viewed as a closed system motivated to maintain equilibrium: any forces that were built up
required discharge. The discharge could be indirect. Instinctual impulses could be displaced from one
object to another, for instance, from one’s parents to other authority figures.

e Death Instincts (Thanatos)

Although life and sexual instincts are most important, as noted above, they constitute only one of two
types of instincts Freud proposed. The second type consists of death instincts, also called by their Greek
name, Thanatos (Freud, 1940). Psychologically, they reflect the unconscious human desire to return to the
inanimate state, and are expressed in destructive aggressive behavior, including the self-aggressive and
suicidal. This death drive also may be seen as a reflection in Freud’s thinking of the fact that humans, like
all organisms and all living cells, are, in a sense, fated to die. Broadly, it is a psychological parallel to the
biological concept of metabolism—the biological term for the chemical processes and energy involved in
the building up (anabolism) of protoplasm and living matter, and its wasting and destruction (catabolism).
Analogous to cells undergoing catabolic processes, humans in Freud’s view experience death instincts,
and are in part driven by them. The psychological representations of both the life and death instincts are
wishes, and they often are irrational and unconscious.

The Pleasure Principle Increases in energy from internal or external stimulation produce tension and
discomfort that the id cannot tolerate. The id therefore seeks immediate tension reduction, regardless of
the consequences. Freud called this tendency toward immediate tension reduction the pleasure principle.
The id obeys it, and seeks immediate satisfaction of its instinctual wishes and impulses, regardless of
reason or logic or consequences. Did lady Aicha ask for better financial life from the prophet to eat better
because her id was seeking immediate asceticism's tension reduction ?

Primary Process Thinking To discharge tension, the id forms an internal image or hallucination of the
desired object. The hungry infant, for example, may conjure up an internal representation of the mother’s
breast. The resulting image is considered a wish fulfillment, similar to the attempted wish fulfillment that
Freud believed characterized normal dreams and the hallucinations of psychotics. Primary process
thinking was Freud's term for such direct, irrational, reality-ignoring attempts to satisfy needs. Because
mental images by themselves cannot reduce tension, the ego develops.

2. The Ego

In the Service of Reality, Reason and Order, the ego is a direct outgrowth of the id. Freud described its
origin this way:

Under the influence of the real external world around us, one portion of the id has undergone a special
development. From what was originally a cortical layer, equipped with the organs for receiving stimuli
and with arrangements for acting as a protective shield against stimuli, a special organization has arisen
which henceforward acts as an intermediary between the id and the external world. To this region of our
mind we have given the name of ego.

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The ego is in direct contact with the external world. It is governed by considerations of safety, and its task
is preservation of the organism. The ego wages its battle for survival against both the external world and
the internal instinctual demands of the id. In this task, it has to continuously differentiate between the
mental representations of wish-fulfilling images and the actual outer world of reality. In its search for
food or sexual release, for example, it must find the appropriate tension-reducing objects (as the marriage
) in the environment so that tension reduction can actually occur. That is, it must go from image to object,
and get satisfaction for id impulses while simultaneously preserving itself.

The Reality Principle The ego’s function is governed by the reality principle, which requires it to test
reality and to delay discharge of tension until the appropriate object and environmental conditions are
found. The ego operates by means of a secondary process that involves realistic, logical thinking and
planning through the use of the higher or cognitive mental processes. It allows reasoning, and takes
account of time, space, and the nature of reality. You will notice later how Lady Aïcha did not feel the
soulemate tension since she married at 9 years old.

That is, while the id seeks immediate tension reduction by such primary process means as wish-fulfilling
imagery and direct gratification of sexual and aggressive impulses, the ego is the executive, mediating
between the id and the world, testing reality and making decisions about various courses of available
action. For example, it delays impulses for immediate sexual gratification until the environmental
conditions are appropriate. Freud believed the ego was the only hope for the world, the part of the mind
that would allow humans to emerge from the irrationality and primitivism of being driven wildly by their
biological impulses. The ego was the way toward a life of reason, order, and harmony: ‘*‘Where id was,”’
Freud wrote, ‘“‘there shall ego be,” and psychoanalysis was the road for that transformation from the
person’s domination by impulsivity to reason, order, and insightfulness. The healthy, resilient ego
functions like the conductor of an orchestra full of passionate players, leading them to create order
together, rather than dissolve into a chaos of noise.

3. The Superego

High Court in Pursuit of Perfection, Ideals, Transcendence

Freud’s third mental structure was the superego. He wrote:

«The long period of childhood, during which the growing human being lives in dependence on his
parents, leaves behind it as a precipitate the formation in his ego of a special agency in which this parental
influence is prolonged. It has received the name of superego. So far as this superego is differentiated from
the ego or is opposed to it, it constitutes a third power which the ego must take into account».

Thus, the superego is the agency that internalizes the influence of the parents and their ideals ( abu bakr,

the prophet, Lady Khadija). It represents the morals and standards of society that have become part of the
internal world of the individual ( Lady Aicha) in the course of the development of personality. The

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superego is the conscience, the morality judge of right and wrong, of good and bad, in accord with the
internalized standards of the parents and thus, indirectly, of society. The superego for Freud involved the
internalization of parental control in the form of self-control. For example, the individual with a

well-developed superego resists ‘‘bad’’ or ‘‘evil’’ temptations, such as stealing when hungry or killing
when angry, even when there are no external constraints (in the form of police or other people) to stop
him. Freud thought the superego develops around age 5 out of the human infant’s long period of
helplessness and extreme dependency on caregivers. The young child desperately fears the possible loss
of this early love; the threat of parents withdrawing protection and gratification is terrifying. At first this
fear is rooted in the objective anxiety of losing love and satisfaction due to the child’s own actions (being
“‘bad’’). In time, an active identification occurs as the child incorporates the parental images and
commands into itself psychologically. As the parental wishes become incorporated through this process,
the conscience becomes an internal voice rather than an external control. Whereas the passion-filled id
seeks pleasure and is irrational in its demands, the superego seeks perfection and the ideal. The superego,
like the id, can become hugely demanding, operating in part at unconscious levels. As I will be analysing
how the hugely demanding superego of Lady Aicha will become part of her aconscious level. It can
torment the individual as mercilessly as the urgencies of the id, as seen in severe depressions
characterized by extreme self-hatred and self-destructiveness. The tyranny of the superego is thus added
to the demands of the id. But the superego is not only a conscience and moral judge, with rulings on right
and wrong, and what to do and not to do, pulling the person away from vice. It also represents the ego
ideals and higher values and goals that can inspire the individual to go beyond self-gratification and
animal-like behavior, beyond the ego’s concerns with practicality and survival, to strive toward ideals and
higher goals, at least under some conditions. In this sense, the superego inspires transcendence, pushing
the person toward virtuous behavior. It is the burden and challenge of the ego—the executive, the
conductor—of this passionate but potentially dissonant orchestra, to continuously coordinate and integrate
these competing urgent voices and forces, while testing the waters of reality, to achieve harmony and
order within the system.

2... - Freud’s Theory of Mental Structures and Their Biological Bases

Freud’s id—ego—superego theory of three mental structures and their interactions proved to be highly
useful for psychoanalytically oriented clinical work, greatly influencing clinical practice as well as views
of human nature and personality. But in many ways it was more of a fruitful metaphor than an
evidence-based scientific model of mental structure. Freud always hoped that the metaphor would turn out
to have solid scientific value. Whereas he and his followers did much to ground the theory in empirical
evidence, their evidence was based on clinical observation and inference, and therefore far from meeting
the rigorous standards required in advanced science. Consequently this model, even as a metaphor, was
rejected by many academic psychologists and researchers, and in the middle of the last century, at the
height of behaviorism, became out of favor and discredited as a loose fiction, in most American
universities. But science progresses in uneven steps, and sometimes the out of favor turns out to have had
much value. Looking back at Freud’s metaphor in the 21“ century, some similarities, at least at a broad
level, are emerging with findings from current work at the biological, brain, and evolutionary levels of
analysis. Arguably, in the view of some psychologists, the id—ego—superego metaphor is turning out to be
relevant to functions of some brain areas and their interconnections. To illustrate, consider brain areas like

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the amygdala, the small, almond-shaped primitive brain area tucked deep under the prefrontal cortex. This
area seems to be basic in intense emotional reactions such as fear and fight or flight reactions in danger
conditions, and in strong appetitive impulses and approach behaviors triggered by intense sexual and food
temptations. Seen from an evolutionary perspective, these functions have quick survival value. In modern
theories about mental functioning this area is part of what is called the ‘‘hot system’’ (e.g., Carlson &
Beck, in press; Metcalfe & Mischel, 1999). This hot system has some family resemblance to Freud’s id,
although now defined on the basis of empirical findings and new discoveries about much more specific
brain areas and mechanisms related to impulsivity. Like Freud’s id, the hot system also does not provide
long-term solutions to challenges that require problem solving, and in fact when it is highly activated it
may seriously undermine reasoning and problem solving. Those functions require a rational or ‘‘cool’’
brain system, not unlike Freud’s view of the ego and its functions. Such a ‘‘cool system’’ and its

processes, now called ‘‘executive functions,’’ are the focus of intense research at the cutting edge of
cognitive neuroscience and the analysis of self-regulation. Unlike lower animals on the evolutionary
ladder, human beings have the capacity to take control with higher-level brain centers (the prefrontal
cortex). This makes it possible for the person to start cool, rational thinking to try to solve the problem
that the amygdala has already begun to respond to automatically and emotionally. How you think—hot or
cool—can change the attention control centers activated, which in turn makes self-regulatory efforts
either more or less difficult (e.g., Derryberry, 2002; Mischel et al., 1989; Posner & Rothbart, 1998). In
short, humans have an emotional brain. But they also have other cognitive areas of the brain that are
crucially important for the more rational, higher-level processes that make the species human, and that
Freud conceptualized in terms of the ego structure and its functions. Thus while part of the brain is hot
and emotional and virtually reflexive, reminiscent of Freud’s instinct-filled id, there also is a thoughtful,
cool part that can be rational with executive functions that can solve problems effectively, not unlike
Freud’s concept of the ego. And in current theories of mind-brain relations these areas are in continuous
dynamic interaction, again reminding one of Freud’s metaphors. Finally, with regard to the superego,
Alan Fiske (2002), an anthropologist psychologist, argues from an evolutionary perspective that some
human emotions have developed because they help enable the kind of self-regulation essential for social
life and long-term relationships in human society universally. Feelings like empathy, affection, and
loyalty are emotions necessary for human social life and presumably evolved because of their adaptive
value for survival. Likewise, moral emotions, such as guilt and shame, also have adaptive value. They
allow people to take account of the long-term consequences of their otherwise impulsive actions, to pause
and curb their appetites, inhibiting relationship-destructive and community-destructive rash actions. This
type of evolutionary approach provides a fresh view of Freud’s superego. (For similar interpretations of
the universality of morality and its evolutionary development and functions in social life, see also Marc
D. Hauser [2006], Moral Minds: How Nature Designed Our Universal Sense of Right and Wrong.).

The Psychodynamic-Motivational Level revolutionized the view of human nature by showing that much
of what we feel, think, and do may be outside awareness, and self-defensive in its motivations. Much of it
also may reflect conflicts (e.g., between competing motives or goals) within the personality system that
play out at multiple levels, in indirect and complex patterns of seemingly paradoxical behaviors. You can
see this, for example, when people show unexpected behaviors, surprising themselves, and sometimes
even shocked, by their own actions or words. A comprehensive model of personality has to incorporate
the puzzling and not just the obvious features of personality. Freud’s was the first and most ambitious

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modern model of the personality system and still influences efforts to construct an integrative framework
based on the state of psychological science a century later. His followers, the ego psychologists, went on
to show the importance of higher-order ego functions and cognitive processes (e.g., competence
motivation, self-regulatory abilities) and examined how they enable coping throughout the life cycle.
Further, the self and object relations theorists working at this level recognized the central role of
interpersonal relations, and of secure attachment, for mental health and adaptive functioning, and
pioneered the analysis of these processes.

This level of analysis discovered that people have motives and feelings that are threatening
(anxiety-provoking) to them and to other people (e.g., parents) on whom they are dependent.
Consequently, self-protective mechanisms and defenses may develop to reduce the anxiety and conflicts
that these motives and feelings create. As a result, the expressions of socially unacceptable motives and
feelings, such as sexual and aggressive impulses, may become indirect and at least partially outside
awareness. The contributions from this level helped build a comprehensive view of personality. It is a
view that includes the unconscious and self-protective aspects of personality and the dynamics through
which they work. Freud’s ideas and findings profoundly influenced clinical psychologists and other
therapists, called attention to the importance of processes outside awareness, and provided methods and
measures to help deal with a wide variety of personality problems and disorders. They also changed the
conception of human nature and personality in much of the Western world. Freud’s vision of human
nature focused mostly on its dark, tragic side. In his revolutionary view, the person is the product of the
conflicts and psychosexual experiences within the first few years of life, victimized by unconscious
wishes and conflicts that undermined adaptive, rational behavior. This vision captured basic human
qualities that were previously unrecognized. In extensive expansions of Freud’s ideas, but building
directly on them, his followers, the ego psychologists, constructed a more optimistic conception of human
personality, in which the person is an active agent and architect of his or her own future. Post-Freudians
like Erik Erikson called attention to the psychosocial and not just the instinctual or biological
psychosexual nature of human development. They recognized that developmental challenges, crises, and
changes occur over the entire life span. The post-Freudians appreciated the importance of the unconscious
but also incorporated a focus on ego development, cognitive processes, attachment and interpersonal
relationships, and the construction of the self, into modern psychodynamic thinking and clinical practice.
In these ways many of the developments at the psychodynamic level in the second half of the last century
paralleled and enriched those occurring around the same time at the Phenomenological-Humanistic Level
that, ironically, originally arose in part as a protest against Freud’s conception.

Questions can be asked on this level as :

Does what Lady Aiha does sometimes puzzle her? How and why? What are the real motives that drive or
underlie her jealous behavior? How can she explain irrational fears and anxieties? How does she try to
protect herself psychologically against getting hurt? How much of what she does is unconscious or done
without awareness? What might be some unconscious influences on her behavior? Does she have motives
that make her uncomfortable? If yes, what does she try to do about that?

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2p - The Behavioral-Conditioning Level

The Behavioral-Conditioning Level analyzes specific patterns of behavior that characterize individuals
and the situations or conditions that seem to regulate their occurrence and strength. It studies the
determinants of learning and applies learning principles to modify problematic patterns of behavior,
including emotional reactions like fears. Behavioral analyses focus on a specific, problematic or otherwise
important behavior—such as the stutter of a person suffering from public speaking anxieties, or one’s
inability to stay concentrated on studying before exams. Then they analyze the situations or conditions
that seem to control that behavior, that is, the conditions in which the stutter or the studying becomes
worse or improves. Finding the conditions under which the problem improves becomes the basis for
designing treatments to modify the behavior to help reduce or eliminate the problem. Behavioral analyses
have helped understand the conditions through which behaviors relevant to personality—from stutters
through poor self-concepts, to troublesome behavior in interpersonal relationships—are learned and can
be modified.

In Europe, in the first half of the last century, Freud’s followers deliberately avoided asking questions
about anything that they felt they could not test experimentally. So they did not want to deal with
questions about what people are like (Trait-Dispositional Level), or what their unconscious conflicts
might be (Psychodynamic-Motivational Level), or what their ‘‘real’’ selves and internal experiences
could be (Phenomenological-Humanistic Level).

Because of the intense focus on behavior in the work done at this level, one may ask: The Behavioral
Level seems to be all about behavior, but what about personality? For researchers at this level, the route to
changing anything on the ‘‘inside’’—feelings, cognitions, personality—is by understanding the person’s

behavior and the ‘‘conditions that control it,’’ and then using that knowledge to help the individual to
behave in more adaptive, functional ways (e.g., O’ Donohue, Henderson, Hayes, Fisher, & Hayes, 2001).
They assume that if problematic behaviors like stutters, tics, debilitating fears, or inappropriate patterns of
impulsive or overcontrolled behaviors are modified appropriately, then the internal states and stable
qualities of the individual will essentially ‘‘catch up’’ and also change. A person who could not speak in

public but now can is likely to feel and become less shy, for example.

At the Behavioral-Conditioning Level, the focus was on the external stimulus or situation, objectively
defined by observers, and on the ways in which external conditions and rewards influence and shape
much of human behavior through learning processes.

This level showed that social behavior is readily influenced by specific situations, and by the
consequences or reinforcers to which behavior leads; changes in those consequences in turn modify
behavior in predictable ways. Likewise, a wide range of emotions, both positive and negative, are
acquired through processes of conditioning, and can be modified by applying the same principles of
conditioning in therapeutic efforts. Applications of the principles of learning to therapeutic efforts to
modify problematic behavior (e.g., disabling fears, self-control difficulties, depression) have proved to be
useful, particularly when used jointly with methods and insights found at other levels of analysis, as seen

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in cognitive behavior modification.

The search for the regularities in the stream of behavior began at this level of analysis that focused on
analyzing people's behavior in relationship to the specific situations in which it occurs, moment by
moment. These researchers proposed that what we do is always linked to the particulars of the situations
and therefore the specific situation had to be incorporated into the search for regularities in behavior.
Contributions at this level began early in the last century with discoveries about how simple processes of
learning and conditioning can help make scientific sense of such phenomena as seemingly irrational fears
and impulsive emotional reactions. It created methods for examining experimentally the relationship
between changes in conditions and changes in social behavior, opening the way to research basic
processes of learning. It demonstrated the importance of the environment in the development and
modification of even extremely complex patterns of behavior. It insisted that the study of personality has
to include what people do—it has to examine actual social behavior as it unfolds within particular
contexts and interactions, not just what people say they do or what they say they are like. Thus, this level
provided methods for closely observing and studying behavior and its links to the situations that preceded
it and the consequences that followed. It opened the way for a more rigorous approach that went beyond
self-reports and ratings to understand what people really do in relation to the situations they encounter and
create. For many years, when behaviorism was at its height in the middle of the last century, workers at
this level were unwilling to even consider the internal mental and emotional processes within the person
because they lacked the methods for investigating them objectively. Since then, advances in ways of
studying brain and hormonal processes and emotional reactions provided such methods and brought fresh
life to work at this level.

The Questions that we can ask are:

How is what lady Aicha does ( become jealous) linked to what happens to her (prophet remembering
Lady Khadija) when she does it? How are important behavior patterns, including emotions and fears,
learned? How does what she does and feel depend on her earlier experiences? How can her behavior and
feelings be modified by new learning experiences ( teaching of the prophet)? Do aspects (jealousy) of her
personality depend on the contexts in which she is (prophet's love of Lady Khadija) ? How is she
different when with the prophet at home? Why?

2, - Phenomenological-Humanistic Level

Each person sees the world subjectively in his or her own personal way. To understand this privately
experienced side of personality, we need to examine the nature of subjective experience and see how
people perceive their world. For example, we cannot understand anxiety as an aspect of personality fully
without understanding how the individual experiences it.

Researchers at the Phenomenological Humanistic Level recognized that the effects of situations depend
on how individuals subjectively perceive and construe or encode them. Therefore they emphasized the
psychological situation as it is interpreted by the person, and opened the way to identify and assess such
situations. Their contributions made it clear that a comprehensive model of the personality system has to

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deal with the role of psychological situations in the expression and organization of individual differences
in personality. The Phenomenological Humanistic Level also showed that personality involves more than
the person’s external behavior. It argued convincingly that personality is an organized system. It called
attention to the importance of the self and self-concepts and showed that people are not just passively and
reflexively responsive to external stimuli and rewards; the personality system can function in a proactive
or future-oriented direction. It is ‘‘self-directed’’ and indeed much behavior is self-determined.

Phenomenological Humanistic Level research at this level went on to show that the effects of situations
depend on how the perceiver construes them, that is, on the psychological situation as experienced. Work
at this level made clear that the study of what goes on inside the person at the mental-emotional
experiential level has to be included in personality psychology and can be investigated with its methods. It
called attention to how the ways in which people view (construe, appraise) situations and themselves
influence how they feel and how they cope with life challenges and stresses. It showed that individuals
don’t have to be the victims of their biology and their biography but can do much to change both their life
course and their internal states and experiences by altering how they construe or interpret them. And it
gave center stage to the experience of the self as both an object that ‘‘knows itself?’ and as an active agent
that can act to influence the life course. In all these ways, the pioneers at this level were years ahead of the
field. Their contributions have been the foundation for some of the most interesting developments in the
evolution of personality psychology as a cumulative science.

Questions that can be asked in this level:

Who is Lady Aicha really? Who does she want to become, as Lady Khadijs? How does she see herself, a
scholar or a mother or a wife? How does she see the other wives ? What does she feel about herself when
she doesn't meet the prophet's expectations? How is she real self different from the self she would ideally
like to be? What is her ideal self, Lady Khadija? How is she different from the other wives but similar to
her father? What did she do to overcome her biological incapacity to have children ?

2p- Social Cognitive Level

The focus of personality research at this level includes the person’s social knowledge of the world, and
how people make sense of other people and themselves and cope as they negotiate their interpersonal
lives.

This level examines individual differences in how social knowledge is used in dealing with the world, in
the construction of the self, in self-regulation, and in self-control. The specific focus is on the individual’s
characteristic ways of thinking and processing information, both cognitively and emotionally, as
determinants of his or her distinctive and meaningful patterns of experience and social behavior.

Currently, researchers at the social cognitive level are concerned with the links between what goes on in

the mind of the person—their thoughts or cognitions, emotions, goals,and motivations—and their social
behaviors. They try to understand both what people think and feel and want and what they actually do.

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With these broad goals, the social cognitive level tries to integrate contributions coming from the
Behavioral Level, the Phenomenological-Humanistic Level, and from the study of social cognition, to
form a more complete view of the person.

The social cognitive approach to personality began in the late 1960s. It was conceived by many
psychologists who were in rebellion, frustrated by the limitations of earlier theories. At that time, the field
of personality was divided into three theoretical camps. In one were enthusiastic Freudians guarding
Freud’s original work against anyone who sought to revise or criticize it. In a second camp were students
of individual differences searching for broad personality trait dimensions. In the third camp were radical
behaviorists concerned with conditioning and the relations between stimuli and responses, not with the
internal ways an organism mediates between them. This third camp opposed any constructs that invoked
the mind or mental activity in any form that could not be directly or simply measured. Except for
occasional exchanges to attack each others’ work, there was little communication among the camps. It
was a milieu unresponsive to any ‘‘constructive alternatives.’’ And it was much too early in the history of
the field for workers at each level to see how much they had in common, and how the findings obtained at
each level could enrich the others and add to the total conception of personality.

There is a link between cognition and social behavior. As noted earlier, in the 1960s, personality
psychologists who were attracted by the rigorous scientific emphasis of the behavioral level (Bandura,
1969; Mischel, 1968; Rotter, 1954) drew heavily on principles of learning established originally in
experimental work with animals. Nevertheless, much as they tried to stretch those behavioral concepts,
their own research findings forced a change in their views and led them soon to move beyond
behaviorism. Traditional behavioral approaches asserted that stimuli control behavior. But in fact, the
perceiver’s mental representations and cognitive transformations of the stimuli can determine and even
reverse their impact. Although Kelly had argued this point theoretically, it had little clear empirical
evidence. Such transformations were illustrated in research on the factors that influence how long
preschool children will actually sit still alone in a chair waiting for a desired but delayed outcome (e.g.,
tempting pretzels or marshmallows) that has been placed in front them (Mischel et al., 1972). The
question was: how long will children voluntarily continue to delay and what makes it hard or easy? It
turned out that the answer depends importantly on how the children mentally represent the rewards
(Mischel, 1974; Mischel et al., 1989, 1996).

For example, if a young child is left during the waiting period with the actual desired objects—the
pretzels, for example—in front of her, it becomes extremely difficult to wait for more than a few
moments. But through self-instructions they can cognitively transform the objects in ways that permit
them to wait for long periods of time. If they think about the stick pretzels they want now as little logs, or
think about the marshmallows as round white clouds or as cotton balls, they often can wait for the whole
required time. In short, what is in the children’s heads—not what is physically in front of
them—determines their ability to delay (Mischel, 1974). Through self-instructions about what to imagine
during the delay period, it is possible to completely alter (indeed, to reverse) the effects of the physically
present temptations in the situation. This finding with little children made clear that it’s what’s in the head
that is influencing behavior, not the external stimulus. Therefore, how people think and represent the
world has to be taken into account to understand what they are doing and why they are doing it.

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The Social Cognitive Level began by combining contributions from several of the other levels. First, it
expanded the understanding of the role of social learning in personality development, noting the crucial
importance of cognition and observation in the learning processes most relevant for personality. It showed
that humans learn through what they see and observe and hear and read, and do so often even without
making any external response or receiving any external rewards. It went on to integrate these insights with
findings on work from other levels, including studies of the self, personal constructs, expectancies, values,
and goals. It showed the importance of individual differences in these social cognitive person variables,
and then investigated how individuals can self-regulate and modify the impact of situations on their own
behavior in light of their long-term goals and values. Work at the Social Cognitive Level also provided a
model for beginning to combine the contributions of multiple levels to build a more integrated science,
closely linked to social psychology and other relevant areas of science, including the study of
mind-brain—behavior connections. A comprehensive and cumulative model of personality has to
incorporate the essential contributions from all levels of analysis that we just reviewed into the
characteristics of an integrative personality system. Before we go on to outline such a system, however,
you also need to recall some basic principles about how the human mind processes social information
about the world and the self, and how these principles can be applied to better understand social behavior
and personality processes. These principles emerged out of the cognitive revolution. Beginning in the
1970s that revolution in turn led to the development of research on social cognition that spanned both
social and personality psychology. Some of its most relevant discoveries for personality dealt with
peoples’ cognitive structures or schemas. This work showed how schemas influence the ways we interpret
situations, other people, and ourselves, the inferences and decisions we make, the events we remember,
and the social behaviors we enact in relation to the social world.

The Social Cognitive Level showed the importance of peoples' mental representations of themselves, of
other people, and of their experience. It called attention to the importance of learning through observation
and modeling, and the key role of self-efficacy expectations and cognitive processes in social learning and
behavior change. It identified individual differences in terms of such cognitive social variables as the
person’s schemas, expectancies, beliefs, goals, competencies, and other cognitions and affective states,
and linked these variables to the social behavior the person generates in interaction with situations. In
sum, with all the levels in mind as background, an integrative personality system needed would give a
coherent ‘‘big picture’’ view of the functioning individual in the social world, and to understand the
diverse expressions of personality. It is a view built on the basics of current personality science, and the
enduring contributions of the field’s rich history.

Questions can be asked in this level are:

What is the role in personality of what Lady Aicha knows, thinks, and feels? How does what she knows,
thinks, and feels about herself and the social world influence what she does and can become? What can
she do to change how she thinks and feels? Will that change her personality and behavior? How much of
who and what she is and does is ‘‘automatic’’? How much is open to ‘‘willpower’’ and self-regulation?
How do willpower and self-regulation work? How can she enhance her control over her life?

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Some of these questions on the six personality levels have to be answered to know the Lady Aïcha as a
whole personality structure to be able to understand the verses of the plot and the option-offer and the
God's blaming purpose. That's how those verses have to be explained not by using emotions but by using
science. Of course our data are not going to be retrieved from clinical level or experimental level because
we can not speak to Lady Aicha right now or ask her any question but we can retrieve our data from the
narratives and the history reliable descriptions.

3- The mathematical approach to Lady's Aïcha personality

3,- The logics

One cannot understand the foundations of mathematics while lacking knowledge of the basics of
logic and how proofs are constructed.

Neutrosophic logic is an extension of classical logic, but there are two intermediate steps
between them as shown in the graph below. Neutrosophic logic is yet another idea generated by
Florentin Smarandache. Like classical logic, it can be used in many ways, everywhere from
Statistics to quantum mechanics. Neutrosophy is more than just a form of logic however. There
are several different definitions, extending into many different fields.

For my purpose here, I will concentrate first on the logic and explain the different ones, how did
they evolve. Then secondly, how to apply these logics to the psychology field to analyse Lady
Aicha personality.

3,., - Classical logic

In philosophy, a proposition is the meaning of a declarative sentence, where "meaning" is
understood to be a non-linguistic entity which is shared by all sentences with the same meaning.
Equivalently, a proposition is the non-linguistic bearer of truth or falsity which makes any
sentence that expresses it either true or false. Exp "Man is Mortal", it has truth value “TRUE”.

A proposition in mathematics is a statement such as "3 is greater than 4," "an infinite set exists,"
or "7 is prime." With sufficient information, mathematical logic can often categorize a
proposition as true or false, although there are various exceptions. Exp "12 + 9 = 3 — 2", it has

truth value “FALSE”

The following is not a Proposition : "A is less than 2". It is because unless we give a specific

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value of A, we cannot say whether the statement is true or false.

The rules of mathematical logic specify methods of reasoning mathematical statements. Greek
philosopher, Aristotle, was the pioneer of logical reasoning. Logical reasoning provides the
theoretical base for many areas of mathematics.

To represent propositions, propositional variables are used. By Convention, these variables are
represented by small alphabets such as p,q,r,s. The area of logic which deals with propositions is
called propositional calculus or propositional logic. It also includes producing new propositions
using existing ones. Propositions constructed using one or more propositions are called
compound propositions. The propositions are combined together using Logical Connectives or
Logical Operators.

Exp of connectives:

« It is not raining (~P)

* Itis raining and | am indoors (P A Q)

« Itis raining or | am indoors (P V Q)

e If itis raining, then | am indoors (P + Q)
+ If! am indoors, then it is raining (Q —> P)

e | am indoors if and only if it is raining (
PSQ)

In classical logic, a logical variable is restricted to the values of True (T) and false (F). The
logical connectives of and (^), or (V) and not (©) in classical logic have the behaviors that are
summarized in the truth values of this table:

mmm]

q| pVq
T

mme
mlmml
EI: E

E
T
EF

Other names for these connectives are conjunction (^), disjunction (V) and negation (~).

Since each variable in classical logic is restricted to these two values (True, False) , if an
expression has n different variables, the truth table will have 2n rows. The result column of a
table defines a Boolean function, named after George Boole, the mathematician who first
described many of the rules of logic. Therefore, a Boolean function is a function that assigns
values of true and false to a set of variables and returns a value of true or false.

The Expressions built from variables in the classical logic using these connectives are known as
propositions. Examples: Each of the following are propositions:

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(PAQGV (tA >s)Vt)
(pVqVrVs)

The definition of the conditional or implication (—) connective is given in the following table :

ajajaja]
e

a) nn] a] 3/6
ood el eee

Which is equivalent to the truth table of > p V q, as can be verified by examining the truth table
for > pV q.

In the expression p — q, p is known as the antecedent and q the consequence. The implication
is often described as the if-then connective.

While propositions can be used in many different circumstances, there is a fundamental
limitation in their use. Since each expression must be assigned a value that is either true or false,
the options are limited. This is known as the Law of the Excluded Middle, meaning of course
that there is no middle between the two “extreme” values of true and false.

One consequence of this law is the concept of a vacuous proof. What this means is that if it is not
possible to prove that a valid expression has one value, then it must have the other. In using
propositions, if the expression cannot be proven false, then it is considered true. Much like life,
in that if you cannot prove that a person is a liar, then you are forced to consider them to be
telling the truth. In our case if you can not prove that Lady Aicha is compersive (I will define
compersion later) woman, you are forced to consider that she is jealous.

The vacuous proof appears in the assignment of values to the — connective. It is interpreted as a
statement that if the antecedent is true, then the consequence is also true. The statement is then
false if the antecedent is true, but the consequence is false. With this notion, if it is not possible
to prove the statement false, by the law of excluded middle, it must therefore be true. Hence, the
last two rows of the truth table where the antecedent is false have a value of true.

3,2 - The Three-Valued logic

With only two possible values for the variables, classical logic uses what is known as the Law Of
The Excluded Middle. This simply means that there are only the two extremes of true and false
with no middle values possible. While there were some rumblings about possible different types
of logic for several centuries, the first to work out a system with more than two truth values was

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Jan Lukasiewicz, a Polish logician. In this system, there are three possible values, 1, 2 and 0.
The negation operator in Lukasiewicz three-valued logic is defined in the following table:

In this logic, the 2 can be considered as an intermediate value of half true and half false. Another
way that the negation could be defined is `p = 1 — p.

The definitions of the V and A connectives in the Lukasiewicz three-valued logic are given in the
following table:

Note that if 1 is considered a representation of true and 0 false, then the row entries for p and q
for zero and one are those of classical logic. Therefore, this three-valued logic is an extension of
classical logic. In most cases, new mathematical structures are defined so that they are consistent
with those previously defined.

o
o [o 1

Another form of three-valued logic was developed by S. Kleene. The third value in this logic is
U, which is interpreted as undefined or unknown and the truth tables of the and, or and not
connectives are demonstrated in the following tables:

And /o

pvq | pñq p>

afate
=ils ie

The truth tables of the Kleene three-valued logic can be rewritten using an I for indeterminate
rather than a U for unknown.

The definition of three-valued logic that uses the I has applications in the branch of physics

known as quantum mechanics. Quantum mechanics is the physics of the very small, where
events can simultaneously be in more than one state and the current state is not known until the

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measurement takes place.

According to quantum mechanics, the probability that the atom will decay during the interval of
its half-life is 2. Therefore, if the cat is placed in the container and it is closed for the interval,
according to classical interpretations, the probability that the cat is alive after the interval is 4.

However, in the weird world of quantum mechanics, the atom can decay, but until the box is
opened and examined, the cat is in an intermediate state of being neither alive nor dead. Or, for
the optimist in you, it can be considered simultaneously alive and dead. Therefore, until the
examination takes place, it is inaccurate to assign a value of true or false to the condition of the
cat being alive. While classical logic is of little value here, three-valued logic can represent this
situation. By assigning the condition of the cat before the examination the value of I, the state of
the cat is accurately described. This also allows for the addition of a temporal value, or one that
represents the point in time.

3,3 - The Fuzzy logic

In the late 60’s, Lofti A. Zadeh, a professor in the Department of EE/CS at the University of California at
Berkeley, devised an expansion of the classical and multivalued logics known as fuzzy logic. The scheme
uses the basic idea from probability that an event can have a probability between 1.0 (certain to happen)
and 0.0 (certain not to happen). This gradation of likelihood is applied to logic, creating degrees of truth.
Fuzzy logic was originally developed for application in problems of knowledge representation and is a
more intuitive system for describing events before they happen. For example, on the day after tomorrow,
we will be able to apply a value of T or F to the expression, “It will snow tomorrow.” However, today we
have no such certainty, but based on experience and the knowledge of weather patterns, it is possible to
say, “There is an 80% chance that it will snow tomorrow”.

Fuzzy logic allows values between 0.0 and 1.0 to be applied to the variables. If the value is 0.0, then the
variable is considered to be false and if the value is 1.0, it is considered to be true. For intermediate
values, such as x = 0.67, we use expressions like: There is a 67% chance that x is true. Approximately

two-thirds of the time x is true.

Fuzzy logic more accurately describes the world we live in. Phrases such as likely, not likely, probably,
unlikely, most, few, usually and nearly all are much more common than the absolutes of true and false.

The basic logical operations of CS={ A, V, `} have simple definitions in fuzzy logic.

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x /\y =smallest of the values of x and y.

x V y = largest of the values of x and y.

=x = 1.0—x.

Examples: If x = 0.45 and y = 0.84, then x A y = 0.45, x V y = 0.84 and =x = 1.0—0.45 = 0.55.

It should be clear that if the values of the variables are restricted to 1.0 and 0.0, the fuzzy connectives
behave the same way as the classical operators with 1.0 equivalent to T and 0.0 equivalent to F. If the
restrictions are to the three possibilities 1,.0, 0.0 and 0.5, then the behavior is that of the Lukasiewicz
three-valued logic.

Fuzzy logic can be considered an infinite valued logic. Since the real interval from zero to one is
uncountable, the number of possible values for variables in fuzzy logic is uncountably infinite.

3,4- The Neutrosophic logic

Neutrosophic logic was created by Florentin Smarandache (1995) and is an extension/combination of the
fuzzy logic, intuitionistic logic, paraconsistent logic, and the three-valued logics that use an indeterminate
value. In neutrosophic logic, in an easy way, every logical variable x is described by an ordered triple.

X = (t, i, f) where t is the degree of truth, f is the degree of false and i is the level of indeterminacy.

A) To maintain consistency with the classical and fuzzy logics and with probability, there is the special
case wheret+i+f=1.

B) But to refer to intuitionistic logic, which means incomplete information on a variable, proposition or
event one hast +i+f< 1.

C) Analogically, referring to paraconsistent logic, which means contradictory sources of information
about the same logical variable, proposition, or event one hast+i+f> 1.

Note: An alternate definition used by Smarandache is to have the three values of the ordered triple
integers greater than or equal to zero and t + i + f < or = or > 100. This definition is of course consistent
with percentages. But the use of real numbers that sum to 1.00 is preferable, as it is more consistent with
other logics.

The sets T, I, F are not necessarily intervals, but may be any real sub-unitary subsets: discrete or
continuous; single-element, finite, or (countable or uncountable) infinite; union or intersection of various
subsets; etc.

They may also overlap. The real subsets could represent the relative errors in determining t, i, f (in the
case when the subsets T, I, F are reduced to points). Statically T, I, F are subsets.

But dynamically, looking therefore from another perspective, the components T, I, F are at each instance
dependent on many parameters, and therefore they can be considered set-valued vector functions or even

operators.

The parameters can be: time, space, etc. (some of them are hidden/unknown parameters): T(s,t,...),

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I(s,t,...), F(s,t,...), where st = spacetime, etc., which allows the neutrosophic logic to be used in quantum
physics. The Dynamic Neutrosophic Calculus can be also used in psychology and the Neutrosophics
try to reflect the dynamics of things and ideas.

For example: The proposition "Tomorrow it will be raining" does not mean a fixed-valued components
structure; this proposition may be say 40% true, 50% indeterminate, and 45% false at time t,; but at time
t, may change at 50% true, 49% indeterminate, and 30% false (according with new evidences, sources,
etc.); and tomorrow at say time t, the same proposition may be 100%, 0% indeterminate, and 0% false (if
tomorrow it will indeed rain). This is the dynamics: the truth value changes from one time to another.

In other examples: the truth value of a proposition may change from a place to another place, for example:
the proposition “It is raining” is 0% true, 0% indeterminate, and 100% false in Tunis (Tunisia), but
moving to monastir (Tunisia) the truth value changes and it may be (1, 0, 0).

Also, the truth value depends/changes with respect to the observer (subjectivity is another parameter of
the functions/operators T, I, F). For example: “Amine is smart” can be (.35, .67, .60) according to his
covetous boss, but (.80, .25, .10) according to himself, or (.100, .0, .0) according to his mother, etc.

T, I, and F are called neutrosophic components, representing the truth, indeterminacy, and falsehood
values respectively referring to neutrosophy, neutrosophic logic, neutrosophic set, neutrosophic
probability, neutrosophic statistics.

This representation is closer to the reasoning of the human mind. It characterizes/catches the imprecision
of knowledge or linguistic inexactitude perceived by various observers (that’s why T, I, F are subsets - not
necessarily single-elements), uncertainty due to incomplete knowledge or acquisition errors or
stochasticity (that’s why the subset I exists), and vagueness due to lack of clear contours or limits (that’s
why T, I, F are subsets and I exists; in particular for the appurtenance to the neutrosophic sets).

One has to specify the superior (x sup) and inferior (x inf) limits of the subsets because in many
problems arises the necessity to compute them.

The logic in which each proposition is estimated to have the percentage of truth in a subset T, the
percentage of indeterminacy in a subset I, and the percentage of falsity in a subset F, where T, I, F are
defined above, is called Neutrosophic Logic.

We use a subset of truth (or indeterminacy, or falsity), instead of a number only, because in many cases
we are not able to exactly determine the percentages of truth and of falsity but to approximate them. For
example a proposition is between 30-40% true and between 60-70% false, even worse: between 30-40%
or 45-50% true (according to various analyzers), and 60% or between 66-70% false.

The subsets are not necessary intervals, but any sets (discrete, continuous, open or closed or
half-open/half-closed interval, intersections or unions of the previous sets, etc.) in accordance with the

given proposition. A subset may have one element only in special cases of this logic.

The neutrosophic logic is a formal frame trying to measure the truth, indeterminacy, and falsehood.
Smarandache hypothesis is that no theory is exempted from paradoxes, because of the imprecision of the

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language, metaphoric expression, various levels or meta-levels of understanding/interpretation which
might overlap.

The advantage of using neutrosophic logic is that this logic distinguishes between relative truth, that is a
truth in one or only few worlds, noted by 1, and absolute truth, that is a truth in all possible worlds, noted
by 1°. And similarly, neutrosophic logic distinguishes between relative falsehood, noted by 0, and
absolute falsehood, noted by 0.

In neutrosophic logic the sum of components is not necessarily 1 as in classical and fuzzy logic, but any
number between 0 and 3”, and this allows the neutrosophic logic to be able to deal with paradoxes,
propositions which are true and false in the same time: thus NL(paradox)=(1, I, 1); fuzzy logic can not do
this because in fuzzy logic the sum of components should be 1.

The special case where the components T, I, F are subsets reduced to one single element each,
respectively to t, 1, and f. This case is divided into three subcases:

e When the sum of components t + i + f= 1 (classical and fuzzy logic);
e When the sum of components is t+ i + f < 1 (intuitionistic logic);
e When the sum of components is t + i + f> 1 (paraconsistent logic).

- An element of an Intuitionistic Neutrosophic Logic (INL) is a four-tuple

(t, i, f, u) where t + i + f + u = 1.0 and u =0.0. t is the degree of truth, i the value of indeterminacy, f the
degree of falsehood and u is the degree to which the circumstances are unknown.

- An element of a Paraconsistent Neutrosophic Logic (PNL) is a threetuple (t, i, f) where t +i + f> 1.0.

Note: It is possible to define a general form of logic as a set of four-tuples where the values are allowed to
vary over greater ranges. However, for the purposes of simplifying automated reasoning in Neutrosophic
logic, the three separate definitions are used.

In fact, neutrosophic logic can be considered a more accurate representation of the world we are in. Few
things are absolutes, in fact mathematics is one of the few areas where something is known with certainty.
The indeterminate entry allows for the acknowledgement that the values given for the true and false
entries are commonly not known with certitude.

There are other, similar definitions of the variables in NL (neutrosophic logic) that can more accurately
represent some more specialized circumstances. Consider the taking of a statistical sampling such as a
public opinion poll where two options are possible. As a consequence of the laws of statistics, such
surveys always have a sampling error. The results of such samplings are generally presented in the form:

x% first answer, y% second answer with a margin of error +k%.

Generally, x + y = 100. What this means is that the first answer could be as high as x + k% where the
second answer would have a corresponding value of y — k% to the first answer being as low as x — k%
with the second being y + k%.

Example: A group of people are surveyed as to their preference for candidate A versus candidate B.
Suppose that the answers are 55% favor candidate A, and 45% candidate B and the survey has an error of
plus or minus 5 percent. This means that the true values are somewhere between 60% for A and 40% for
B to 50% for A and 50% for B. Such situations can be handled with the following modification of the

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definition of the items in a NL.

A Neutrosophic Logic where indeterminacy is an error range (NLE) is a triple (t, i, f) where t + f= 1.0, i <
min{ t,f },t+i< 1.0 and f + i < 1.0. It is interpreted to mean that the range of values for the truth can be
anywhere in the range [ t — i, t + i] where the corresponding values for the false component would be [f + i
to f — i]. The limitations on the values are necessary so that there is no probability that is either less than
zero or greater than one. Thus one can get t+i+f>1.

Examples: If a poll is taken and the results are Forty-five percent of the people surveyed approve of the
job the president is doing with an error of plus or minus 5%. The corresponding NLE expression would be
(.45,.05,.55) which means that this survey indicates that the actual percentage of people with a favorable
approval rating is somewhere in the range 0.40 to 0.50.

If the values of the variables are allowed to change according to circumstances, then the triplets of NL can
be used to represent additional circumstances. For example, if we are given an expression of the form x >
0 then it is not possible to assign it a truth value because of the unknown value of x.

However, the value (0, 1, 0) can be assigned in NL, as the truth value is completely indeterminate.
However, once x is assigned a value, then the value will be either (1,0,0) or (0,0,1). Furthermore, if we
know something about the universal set of possible values for x, then values can be assigned to the t and f
portions. For example, if the set of discourse is all real numbers and the choice of x is random, we could
argue that the value is (0.50,0.0,0.50). This could be interpreted that the odds are fifty-fifty that x is larger
than zero.

In quantum mechanics it is possible for tiny particles such as electrons to possess one of two possible spin
states, “up” and “down.” They are placed in quotes because the spin property of an electron is different
from that we are familiar with. However, until the spin property of the electron is examined, it is in a state
of uncertainty, being considered either half up and half down or indeterminate. If we use the half-and-half
interpretation, then the NL representation would be (4, 0, ⁄2 ). However, if we consider it indeterminate,
then the NL representation would be (0, 1, 0). Once the spin state of the electron is examined, then the
representation would be either (1, 0, 0) or (0, 0, 1) where one is mapped to an “up” spin and the other to a
“down” spin.

3, - The Neutrosophic personality of Lady Aïcha

Neutro-psyche is the psychological theory that studies the soul or spirit by neutrosophic theories and
neutrosophy. In other words: Neutrosophic Psychological Theory. It is based on triadic neutrosophic
psychological concepts, procedures, ideas, and theories of the form (<A>, <neutA>, <antiA>), such as
(positive, neutral, negative), and so on. While neutropsychic means of or having to do with the
neutropsyche. In Neutropsychic Therapy, besides “cleaning” the unconsciousness of repressed memories
(negative part) — as stated by psychoanalysis, happy and joyful memories are reactivated and repeated
(positive part), and ignorant memories (neutral part) and confusion and vague events (indeterminate part)
the consciousness level that latter may be converted into positive ones. The concepts of Neutrosophic
Psychoanalysis, Neutrosophic Personality Trait, Neutrosophic Temperaments, and Neutrosophic
Evolution of Personality are all subdomains that I will try to address in the neutropsyche of Lady Aicha.

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The triad (<A>, <neutA>, <antiA>), where <A> is an entity (proposition: concept, idea, theory etc.) and
<antiA> is the opposite of <A>, while <neutA> is the neutral between the opposites <A> and <antiA>.
Neutrosophy is the base of Neutrosophic Logic, Neutrosophic Set, Neutrosophic Probability,
Neutrosophic Statistics etc. Neutrosophic Logic, Set, Probability, Statistics have large applications in
engineering, computer science, multi-criteria decision making, information fusion, image processing,
finger and face recognition, medical diagnosis, management, industry, and many fields where
indeterminacy occurs.

Neutrosophic Logic is a logic in which each proposition <A> has a degree of truth (T), a degree of
indeterminacy/neutrality (I), and a degree of falsehood (F), where as single-valued numbers T, I, F € [0,
1] and0<T+I+F<3. The degrees T, I, F are independent with respect to each other.

Neutrosophy (<A>, <neutA>, <antiA>) is split /refined as follows:
— The entity <A> into sub-entities <A>, ; <A>, 3....5 <A>,
— The neutral <neutA> into sub-neutrals: <neutA>, ;<neutA>,...;<neutA>,

— The opposite <antiA> into sub-opposites: <antiA>, ; <antiA>, ...; <antiA>, .

Where p, r, s > 1 are integers, and © > p +r + s > 4. The refinement may be finite or (countably or
unaccountably) infinite with respect to some or all <A>, <antiA>, <neutA>.

Within the frame of memory, a new concept is proposed, “aconscious”, neither conscious nor
unconscious, but a blend of both. Thus, memory is divided into consciousness, aconsciousness, and
unconsciousness. Then the memory is refined, especially the acounscious into:

1. Preconscious;
Subconscious;
Semi-conscious=Semi-unconscious;
Sub-unconscious;

wr weN

Pre-unconscious.

33, - Neutrosophic personality Traits

We measure a trait by computing the degree of the trait <A> and the degree of the anti-trait <antiA>, so
each human is on the spectrum between two opposites, as many trait theorists concluded, and the human’s
position on the spectrum is varying. There is no individual that entirely (100%) fits a trait; this may occur
only in an idealistic way. This is a Refined Neutrosophic Trait-antiTrait Diagram:

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aoe
Trait
-antiThy © 0 € Thy

Then we define the degree of the anti-Trait and the degree of the Trait that characterizes an individual,
and construct The Neutrosophic Trait Operator that cumulates the degrees of the opposites.

The physical Trait/anti-Trait of a person is influenced by many factors, such as: genotypes, environment,
conditions of life (food, water, living space), culture, education (from parents and society), weather,
friends and enemies, etc. We know that there are many Trait Theories but the most known are the Three-
Five- and Sixteen-Factor Models that exist in the Trait Theories of Personality. As an easy generalization
of all trait models, we consider, any number n > 1 of Traits <A> antiTraits <antiA >, for 1<j<n:

If the degree of the Trait is greater than or equal to the Trait’s threshold (Th, = £), then the individual is
characterized by this Trait. Similarly, if the degree of anti-Trait is less than or equal to the anti-Trait’s
threshold (anti-Th, = -), then he/she is characterized by the antiTrait. In a neighborhood of the midpoint
[-e, £], it is the most confused (indeterminate) degree (almost half Trait and half antiTrait) or
Trait/anti-Trait blending!

Let's denote by <A> an entity (idea, or proposition, theory, event, concept, etc.), and by <nonA> what is
not <A>, and by <antiA> the opposite of <A>. Also, <neutA> means what is neither <A> nor <antiA>,
i.e. neutrality in between the two extremes. And <nonA>=<neutA> U <antiA>.

For example: If <A> = white,

- Then <antiA>= black (antonym),
- But <nonA>= green, red, blue, yellow, black, etc. (any color, except white),
- While <neutA> = green, red, blue, yellow, etc. (any color, except white and black).

Therefore, Neutrosophy deals with the dynamics of <A>, <neutA>, and <antiA> all together. In the
dynamics of opposites from dialectics (<A> and <antiA>), the neutralities <neutA> between them
interfere some on the side of <A> and others on the side of <antiA>.

Another example: If <A> = Jealous,

- Then <antiA>=Compersive (antonym),

- But <nonA> = such as anger, resentment, inadequacy, helplessness or disgust, compersion etc.
(any feeling, except jealousy),

- While <neutA> = resentment, inadequacy, helplessness or disgust, etc. (any feeling, except
jealousy and compersion).

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In its original meaning, jealousy is distinct from envy and has many causes. The kind of jealousy that
Lady Aicha was feeling is a romantic and religious jealousy. The religious jealousy can be explained by
the love of God and the continuous attempt by the lover (Lady aicha) to be the best beloved by God. The
romantic jealousy which is defined as: "Jealousy is conceptualized as a cognitive, emotional, and
behavioral response to a relationship threat. In the case of sexual jealousy, this threat emanates from
knowing or suspecting that one's partner has had (or desires to have) sexual activity with a third party. In
the case of emotional jealousy, an individual feels threatened by her or his partner's emotional
involvement with and/or love for a third party". This emotional jealousy is caused by the love of Lady
Aicha towards the prophet and the continuous strive to be the first beloved of him. So we can say that
both romantic and religious jealousy of Lady Aicha are caused by the love towards God and his prophet
muhammad (pbuh).

The anti-jealousy could be given the name of compersion: "Compersion is an empathetic state of
happiness and joy experienced when another individual experiences happiness and joy. It is sometimes
identified with parents' pride in their children's accomplishments or one's own excitement for friends' and
others' successes. It is commonly used to describe when a person experiences positive feelings when a
lover is enjoying another relationship. It is an opposite of jealousy."

The question is: was Lady Aïcha a jealous personality ? Was jealousy one of her personality constant
traits ? We will find out using her confession and saying about herself.

The first event mentioned in the Quran about Lady Aicha "mistake" was introduced in a previous part of
the book in the five first verses of surah At-Tahrim. That event most scholars had attributed it to Lady
Aicha's jealousy and those who disliked her attacked her on that basis blaming her for her immoral
feeling.

Amazingly, I will prove to you that according to the neutrosophic logic Lady Aicha was not a jealous
personality despite her occasional behaviour of jealousy. God did not blame her for an immoral feeling,
God was merciful with her and wanted to protect her from her a-conscious and genetic behaviourism. The
God warning was in strong temper because the causes were so a-conscious and genetic that she needed a
wakeup call to see in herself what she couldn't because of her genetics and a-consciousness. Lady Aicha
was the most influential element in the wife group and an example to follow and any mistake due to her
genetics and a-consciousness will conduct the whole group into mistake, that is the reason why the strong
tempered verse came down for..

Let's go step by step and give a preliminary analysis of the jealousy trait.

Between an idea <A> "Jealous" and its opposite <AntiA> "Compersive", there is a continuum-power
spectrum of neutralities <NeutA>.

Any idea <A> is T% (true), I% (indeterminate), and F% (false), where T, I, F TO, 1° [.

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Neutrosophic Logic is a logic in which each proposition has a degree of truth (T), a degree of
indeterminacy (neutrality) (I), and a degree of falsehood (F), where T, I, F € [0, 1] andO<T+I+F<3.
The degrees T, I, F are independent with respect to each other.

My proposition <A> is : " Lady Aïcha is a jealous wife". I will study the degree of Truth, Indeterminacy
and Falsehood of this proposition. Note that nowadays all muslim scholars almost unanimousely consider
Lady Aïcha as jealous personality. To prove the opposite is like being in a group of 100 persons, 99
persons say that the earth is flat and you are the only one who is smashing his head against the ground as
a watermelon dropped from a high skyscraper to prove that the earth is round.

Regarding the classical philosophical assumption: Is it <A> or <antiA> ?... the neutrosophic philosophical
assumptions answer that: It is in between them! That is actually a degree of <A> and a degree of <antiA>.
With respect to each assumption, there exists an <A> threshold {denoted Th<A>} and an <antiA>
threshold {denoted Th<antiA>}. If the degree of <A> is greater than or equal to ThA, then we may
approximate the assumption to <A>. Similarly, if the degree of <antiA> is less than or equal to
Th<antiA>, then we may approximate the assumption to <antiA>. The midpoint between <A> and
<antiA> is the complete indeterminacy between extremes. In between these opposites, there is an
infinitude of continuum-included middles:

where <A> vs. <antiA> may be any pair of opposites from the examples given below:

- Nature vs. Nurture

- Optimism vs. Pessimism

- Continuous vs. Discontinuous
- Uniqueness vs. Universality

- Physiological vs. Motivation
- Free Will vs. Determinism

- Jealousy vs compersion

- Pleasure-loving vs asceticism

<antiA> -antiTh, midpoint Th, <A>

| | +—

Lady Aicha confessed many times that she felt jealous of the other prophet's wives when she reported that
one day Allah's Messenger went out of her (apartment) during the night and she felt jealous: « Then he
came in and he saw me (in what agitated state of mind) I was. He said: " Aicha, what has happened to
you? Do you feel jealous? Thereupon she said: How can't it be (that a woman like me) should not feel
jealous in regard to a husband like you. Thereupon Allah's Messenger said: It was your devil who had
come to you, and she said: Allah's Messenger, is there along with me a devil? He said: Yes. I said: Is a
devil attached to everyone? He said: Yes. I (Aicha) again said: Allah's Messenger, is it with you also? He
said: Yes, but my Lord has helped me against him and as such I am absolutely safe from his mischief."»

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Al he GA gyte G A ighe G hs bcd coil ve de gl ceil cobs OY UES GIN) aa Oh gl ts

Abie y alu J id La iA elgi ale Ayai Gu S Uae Ga G8 play ie il glaa al Js) Ui HBSS pag le

gaj ål Spy GN "ULE ALS SS play ale al gle ail Jat GGE le le lhe 3 Y gl Lay ii Bo" otal
LM ald AS aie ii 45 a ga" Oi ail Dg G Aaa Cals "aa" Ji SLi) US ag Ga "ain Jú iá

Sahih Muslim 2815

In-book : Book 52, Hadith 64

Lady Aïcha was so smart that she was psychoanalysing herself and self curing her imperfection by talking
about her psychological discomfort to the prophet. We can understand that jealousy is a normal human
feeling but the devil uses it for bad purposes. Therefore, Lady Aïcha needed to keep her brain busy with
activities different from those that provoked her psychological discomfort by asking the prophet about
devil existence and effect. During her life with him she asked too many questions and that's how she
became the number one woman teacher of islamic rules. No woman in islamic history reached her level
neither in past nor in present time in teaching islam. She even excelled over some men teachers. She used
neutral thinking by dedicating herself to scientific study and literary lecture or other activity that took
her away from the jealousy problem thinking.

In Neutropsychic Therapy, besides “cleaning” the unconsciousness of repressed memories (negative part)
— as stated by psychoanalysis, happy and joyful memories are reactivated and repeated (positive part), and
ignorant memories (neutral part) and confusion and vague events (indeterminate part) are brought at the
consciousness level that latter may be converted into positive ones.

The vague event (indeterminate part) that was brought at the consciousness level of Lady Aïcha was the
second event of the option given by the prophet to her to choose between staying married with him in
asceticism or free her by divorce to seek more life enjoyment with another potential husband.

Lady Aïcha solved her internal conflicts by confessing them to the prophet (negative part neutralized).
Telling them with a loud voice is like pulling these inner conflicts out and throwing them away.

She was also reactivating joyful memories and positive thinking when she was proud that she is the only
virgin wife of the prophet and all his other wives were married before when she said to the prophet : "O
Allah's Apostle! Suppose you landed in a valley where there is a tree of which something has been eaten
and then you found trees of which nothing has been eaten, of which tree would you let your camel graze?"
He said, "(I will let my camel graze) the one of which nothing has been eaten before." (The sub-narrator
added: `Aisha meant that Allah's Apostle had not married a virgin besides herself .)

al sill (a: SN Gf ES UG oa cheia JSG ANSE Sig leia US) iosi ad Ul iS SY cal Jaj bé
ARÉ S E a alay Aude al ge ah Sg Cj i eia SY

Her narrative of her marriage as a virgin is a sweet repetition that charges her memory at all levels with
positive energy. On the contrary a bitter repetition will charge with negative energy.

Repression is one of the many defense mechanisms in order to reduce anxiety (Freud, “The Ego and the

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Id”, 1923, [16]). Nonetheless, explosion (as diagonally opposed) vocally, or brutally hitting an object,
may faster and abruptly discharge the soul and mind as Lady Aïcha did when she broke the bowl:

(yao yall aeii 688) iay ail Gadd Se eplay AiE dl he dul ONS dé g je Sd Ge He os Usa Gle Uae
calu alé À ghee Goll gagé Calls AAR Sal) cabis ala Y USS cals Ale il gn il cell cup lab i adc,
BA A he Se Mie SI As lal G68 BGS Ge Jay ARAN i JS gl gahl ty Gah des 33 42a) Gl

ab EE (gi MG i EAN lal g Lgl ÈE (gl el AS seca) ALA Aad Lg

It was narrated that Anas bin Malik said: “The Prophet was with one of the Mothers of the Believers (his
wives) and another (wife) sent a bowl containing food. She (the first wife) struck the hand of the
Messenger of and the bowl fell and broke. The Messenger of Allah took the two pieces and put them back
together, then he started gathering up the food and putting it in (the bowl). He said: "Your mother was
jealous. Eat.’ So they ate, and she (the wife who broke the bowl) brought the bowl that was in her house
and gave the intact bowl to the Messenger, who left the broken bowl in the house of the one who broke
it.”

Have you noticed the smartness of Lady Aicha, how she taught women how to release their jealousy
inorder to push away the negative energy instead of keeping it inside and plan secretly to hurt the other
wives. Lady Atha is using modern psychology in her time to reduce her stress and repair her imperfection.

That's how her strength and smartness overpowered her inner weakness.

You’re the best psychiatrist of yourself!

33. - Lady Aïcha Neutrosophic Memory

Memory is thus divided into three main parts. It is a symmetric triad of the form (<A>, <neutA>,
<antiA>) as in neutrosophy:

1) Conscious, meaning things that we are currently aware of. (It corresponds to <A>.)

2) Unconscious, which comprises things that we are not aware of; they are hard to access because they
are deep inside our mind. It is the opposite of conscious. (It corresponds to <antiA>.)

The unconsciousness is the sum of all thoughts, memories, impulses, desires, feelings, etc. of which the
individual is not conscious but which influence the emotions and behavior; that part of one’s psyche
which comprises repressed material of this nature.

3) A-conscious, “a-conscious” (adj.), the “a-conscious” (noun), and the derivatives “a-consciousness”
(noun) and “a-consciously” (adv.), which etymologically means away from conscious and unconscious, or
neither conscious nor unconscious, but in between, or a mixture of conscious and unconscious — a vague

buffer zone between them. It corresponds to <neutA> or Indeterminacy, as in Neutrosophy.

There are permanent communications, connections, disputes between consciousness, a-consciousness and

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unconscious (and between their sublevels).

In some situations, our unconscious is stronger than the conscious, and we may take stupid, wrong actions
(decisions). In other situations, the unconscious may take us in the right directions without us realizing it.
Both are like we are taken by the autopilot in the opposite or right directions. In other situations, our
conscious is stronger than the unconscious so we avoid stupidity and absurdity; or our conscious may
push us to the wrong way.

While when the a-conscious is strongest, we are in a pending decision, confused, not knowing what to do.
Here comes the case of Lady Aicha when all the Prophet’s wives made a joint request asking him to
provide them with a better standard of living. It was not an unreasonable request, since it came after the
Muslim state had enjoyed victories over its enemies and its fortunes were getting much better. It was the
sort of request any woman who had lived through years of poverty with her husband would make when
they enjoyed better times. Yet the Prophet (peace be upon him) did not care for any material comfort. He
wanted his household to remain an example for all Muslims, in all generations. Therefore, he did not look
favourably at this request.

His closest companions, Abu Bakr and Umar, were allowed into his home after they had heard of the
problem. They were the fathers of two of the Prophet’s wives. They found the Prophet silent, looking
distressed. Abu Bakr sought to relax the somber atmosphere. He said: “Messenger of God! If you could
only see my wife when she asked me for more money to spend. I pierced my finger into her neck.” The
Prophet smiled and said: “You see them all around me asking for more money.” Abu Bakr went up to his
daughter, Aicha, and Umar went up to his daughter, Hafsah, piercing them in the neck. They said to them:
“How come you ask the Prophet to give you what he does not have?” Both of them said: “We will never
again ask the Prophet for what he does not have.”

The Prophet was upset by the whole episode. He wanted his household to be totally free of the material
concerns of worldly life. He wanted his own family to aspire only for what is with God. He, therefore,
decided to stay away from all his wives for a whole month. He then received revelations requiring him to
give his wife a choice. When the month was over, he mentioned the choice to everyone of his wives,
starting with Lady Aicha. The choice is outlined in the following Quranic verses 28-29 surah Al-Ahzab:

28- "O Prophet, say to your wives, "If you should desire the worldly life and its adornment, then come, I
will provide for you and give you a gracious release."

29-" But if you should desire Allah and His Messenger and the home of the Hereafter - then indeed, Allah
has prepared for the doers of good among you a great reward."

Before he read them the two Quranic verses, the Prophet told each one that she needed not make her
choice straightaway. She should consult her parents or her guardian. Every single one of them said to him:
“T need not consult anyone concerning my status with you. I certainly choose God and His messenger,
hoping for success in the life to come.” They assured him that they desired nothing in preference to life
with him.

It should be mentioned that as Lady Aicha made her choice, being the first asked, she requested the
Prophet not to make her choice known to any of his other wives, should they ask him about her choice.

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She felt that if any of them was unsure, she should not be helped by learning of Aicha’s choice. Here
Lady Aïcha was sure and self confident that she is the best compared to the other still alive wives despite
some occasional jealousy that she felt towards some of them.

The Prophet, however, declined her request, telling her that his mission was to teach people every good
thing for them. Therefore, if any would ask him about her choice, he was certain to inform them of it.
They could then follow her example, if they so wished. However, in the event, none needed that sort of
help. They all recognized that their status as wives of the Prophet and mothers of all believers was so
precious that they would not change it for anything in this world.

All scholars thought that Lady Aicha asked for a better comfortable life just for her personal life, but if we
analyse her personality traits we will discover that the "pleasure-loving" was never a trait of her
personality. Her behaviour of asking for a better life was an isolated behaviour caused by her a-conscious
state that was stronger at that spacetime (st) than her consciousness, she was in a pending decision,
confused, not knowing what to do. Her extra money request behavior is the result of interaction among
conscious, acounscious, and unconscious. I will explain:

Lady Aicha was consciously jealous of Lady Khadija, the prophet's first wife because she was not sure if
she could excel over Lady Khadija achievements. She said in that "I never felt so jealous of any wife of
Allah’s Messenger as I did of Khadija because Allah’s Messenger used to remember and praise her too
often and because it was revealed to Allah’s Messenger that he should give her (Khadija) the glad tidings
of her having a palace of Qasab in Paradise. And in another narration of Muslim, Allah’s Messenger said
to Aisha: “Her love had been nurtured in my heart by Allah Himself.”

Also Lady Aicha narrated that she said: "When Allah’s Messenger remembered Khadija, he was praising
her a lot. She said: "I felt jealous and said: How often you used to remember that who is with red gums
(i.e. an old woman)! Allah has given you a better one in her instead. Allah’s Messenger said: “Allah has
not given me a better one in her place; she believed in me when everyone disbelieved in me, knew that
what I have brought is the truth when all the people did not, gave me her money when the people
obstructed me, Allah, the Almighty, granted me a son from her and deprived me a son from my other
wives".

Also Aïcha reported that : «"Hala b. Khuwaylid" (sister of Khadija) sought permission from Allah’s
Messenger to see him and he was reminded of Khadija’s (manner of) asking leave to enter and (was
overwhelmed) with emotions thereby and said: “O Allah, it is Hala, daughter of Khuwaylid“, and I felt
jealous and said: Why do you remember one of those old women of the Quraish with red gums and who is
long dead-while Allah has given you a better one in her place?»

So these attitudes of Lady Aicha were actually conscious attitudes, but what is the link between these
attitudes and the Lady Aïcha request of life comfort? No one of scholars would link these conscious
attitudes to the a-consciousness memory of Lady Aicha. How did all of you forget that lady Khadijah was
a rich woman in her community and she gave all her wealth to the prophet to help him in his prophethood
mission! "Abu bakr" the father of Lady Aïcha gave all his wealth to the prophet too. It was the main

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unconscious memory in Lady Aicha's mind that was making surface upwards to the a-conscious level and
made her confused without totally reaching the conscious level. Actually according to me Lady Aicha
was asking for more life comfort but she was not aware that she did that request to compete with Lady
Khadijah in helping the prophet in his mission with money because money was a very important factor in
islam success to spread away. Later analysis will show you that the "pleasure-loving" is not a trait of the
Lady Aïcha personality; it is again the jealousy that acted as a drive for asking for a better life standard
from the prophet.

The a-consciousness as an amalgam of consciousness and unconsciousness, is the indeterminate,
ambiguous, vague zone where conscious and unconscious interfere. It is a transition space, or a mediation
between opposites.

Similarly, we now split (refine) each sublevel SL € { preconscious, subconscious, (semi-conscious =
semi-unconscious), sub-unconscious, and pre-unconscious }

Therefore, from a neutrosophic logic point of view, the a-consciousness has a degree of conscious (c), and
a degree of unconscious (u), where cc, uu € [0, 1], andO<c+u<2.

With fuzzy logic or intuitionistic fuzzy logic, we cannot characterize the a-consciousness, since in these
logicsc +u<l.

A-conscious is split (refined) into five parts:
1. preconscious,

subconscious,

semiconscious (semi-unconscious),

sub-unconscious,

Vie er bo

pre-unconscious.
In the neutrosophic psychological applications we use the notation, NL(entity) = (c, a, u),

where :

c = degree of conscious (truth);

a = degree of a-conscious (indeterminacy): not sure if it’s conscious or unconscious, or a blend of both; u
u = degree of unconscious (falsehood).

Our thoughts, emotions, and behaviors have degrees of :
1. conscious (c),
2. a-conscious (a)a = (indeterminacy, neither conscious nor unconscious, or both mixed),
3. unconscious (u),

withcc, a, uu € [0, 1], while (a) can be further refined into sub-degrees of :

1. Preconscious (prec),
2. subconscious (subc),

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3. semiconscious ~ semi-unconscious (semi),
4. sub-unconscious (subu),
5. Pre-unconscious (preu).

There is a triple continuum spectrum of conscious — a-conscious — unconscious thoughts, emotions, and
behaviors. Using neutrosophic logic, we mathematically classify and distinguish between such
psychological phenomena. For example:

- NL(conscious) = (1, 0, 0);

- NL(acounscious) = (0, 1, 0);

The preconscious was introduced by S. Freud. He described it as made up from inactive memories that are
ordinary, but they can be activated. According to Webster Dictionary, preconscious is “psychoanalysis of
or pertaining to that part of a person’s mental activity which is not immediately conscious, but which can
be easily recalled”. It is the movement from down (unconscious) to up (conscious). It is what Paul
Popescu-Neveanu has called “potential latent conscious”; or conscious that exists but is not exteriorly
manifested, yet popping up in specific conditions; or a “transparent non-conflictual unconscious”; or a
“spare of information”, or “potential memory” (M. Ralea, H. Piéron), or “faint or forgotten conscious”
(Th. Ribot).

For example we can have the NL(preconscious) = (1, 0, u) , where "u" is a small number, u > 0, meaning
that although the preconscious is entirely in conscious (since "c" = 1), there is some non-zero degree of
unconscious ( u > 0 ) that characterizes the preconscious.

The subconscious is between conscious and unconscious, it is formed by partial conscious and partial
unconscious, as a general neutrosophic indeterminacy; it is a neutrosophic memory... i.e. memories that
we are partially aware of and partially unaware of, and when we try to recall then we get unclear /
incomplete / indeterminate images / sounds / ideas about them. The subconscious is partially sunk into
unconsciousness and partially surfacing towards the conscious, like a heavy object floating on the sea.
According to Webster Dictionary, the subconscious is “occurring without perception, or with only slight
perception, on the part of an individual: said of mental processes and reactions; not fully conscious,
imperfectly aware; subconscious mental activity / in psychiatry)”. We can easily characterize it using the
neutrosophic logic:

NL(subconscious) = (c, a, u), with c > u (c is much greater than u). Therefore, the degree of
consciousness is much greater than the degree of unconsciousness.

In some literature, there is confusion between

preconscious and subconscious. The distinction between preconscious and subconscious is that the
memories from preconscious can be retrieved entirely (100%, or cc = 1) into the conscious, while the
memories from subconscious can only partially be retrieved into the conscious (c<1,butcc > u).

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The information of the wealth of Lady Khadija used to support prophethood was totally known by Lady
Aïcha but sunk down to the a-consciousness and could be totally recalled. So it is not a subconsciousness.

The semiconscious (adj.), according to Webster Dictionary, means “not fully conscious or awake;
half-conscious”. As a noun is used “semi-consciousness”. The terms of “semi-unconscious” (adj.) and
“semi-unconsciousness” (noun), are roughly equivalent to semiconscious and semiconsciousness
respectively, meaning half-conscious and half-unconscious. From a neutrosophic point of view, NL
(semiconscious) ~ NL (semi-unconscious) = (c, a, u), where cc ~ uu, or the degree of conscious is
approximately equal to the degree of unconscious.

In classical psychology, cc= uu = 0.5, or 50% conscious and 50% unconscious. In neutrosophic
psychology, this definition is extended in order to catch more possibilities. For example:

e c=u=0.4 (40%), and a = 0.2 (20%), so (ctatu = 1 means 100%);

e c=u=0.7 (70%), and a= 0.5 (50%) ( ctatu = 1.9 ); ete.
We recall that in neutrosophic logic it is allowed the sum of the neutrosophic components to exceed | and
get up to 3:
c + u + au < 3. This occurs if one considers different points of views in estimating “c”, “a”, and “u”
respectively. E.g. from a point of view (of some parameters), cc = 0.7, while from other point of view (of
other parameters) it may be that u = 0.7 as well.
Semiconscious (semi-unconscious) psychological manifestations are: the half state between sleep and
wakefulness (hypnagogic), the hypnosis, and the trance (when the consciousness is half altered),
semi-awakening etc. Semi-conscious (and semi-unconscious) are liminal, for being situated at the liminal
point, where perception and non-perception cross over one into the other, they blend creating a medley
inconspicuous area.

Those who cannot distinguish right from wrong, good from bad, in general <A> from <antiA> also fall
into this category — the deranged, demented, mad, lunatic... commit horrible acts such as mass killing of
persons that had nothing to do with them. Mentally ill people act under a high-degree of unconsciousness
that strongly influences their emotions, thoughts, and behaviors. They belong to the sub-unconsciousness
category. The sub-unconscious (adj.) and sub-unconsciousness (noun) that I introduce now have the
neutrosophic logic value:

NL(sub-unconscious) = (c, a, u), with c & uu, or the degree of conscious is very small in comparison
with the degree of unconscious. Sub-unconscious psychological phenomena are: the states which are
closer to the sleep than to the wakefulness (we call them deep hypnagogic), and similarly “deep hypnosis”
and “deep trance” (when the degree of unconscious is much larger than the degree of conscious).

The pre-unconscious (adj.) and pre-unconsciousness (noun) are the opposites of preconscious and
preconsciousness respectively.

NL(pre-unconscious) = (c,a,u). with "c” a small number, c > 0 , and the degree of unconsciousness very

high, close to 100% (u = 1), but there is some little degree of consciousness (c > 0). In the conflict
between conscious and unconscious, the pre-unconscious is on the side of unconsciousness, unlike the

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preconscious that is on the side of conscious. Also, unlike the preconscious, the pre-unconscious is the
movement from up (conscious) to down (unconscious). It has a reverse characteristic in reference to the
preconscious. Therefore, the pre-unconscious is a “latent unconscious”, a “potential unconscious”, a
warehouse for forgotten information with higher chance to completely fall into the dark unconscious and
never be recovered by the conscious. Or sub-unconsciously formed automatisms that fall into
pre-unconscious due to non-usage. There are instinctive automatisms, which are different from the
learned automatisms (resulted from repetition, as in preconscious). The sub-unconscious and
pre-unconscious are below the conscious threshold. They are thus subliminal, using sub-unconscious and
pre-unconscious stimuli respectively taken by repetition. Older people partially lose their memory; they
for example go to a room but forget what they were supposed to do in it. After a few moments they may
entirely remember (meaning their desire fell from conscious to preconscious, and come back to
conscious), or incompletely remember (meaning their desire fell from conscious to subconscious, then
back to conscious), or they only half remember (meaning their desire fell from conscious to
semiconscious, and back to conscious), or only very little (vaguely) remember (meaning their desire fell
from conscious to sub-unconscious, then back to conscious), or they remember nothing (meaning from
conscious their desire fell to pre-unconscious or unconscious, and never come back to conscious).

The Lady's Aicha memory information about Lady Khadija was partially lost. She remembers everything
was told to her about Lady Khadija except the information of "Lady Khadija usage of her wealth in
helping the beloved prophet mission" that was sunk down from consciousness to pre-consciousness but
still easy to recall.

The reminder is obvious in the prophet response to Lady Aïcha jealousy when he said:“Allah has not
given me a better one in her place; she believed in me when everyone disbelieved in me, knew that what I
have brought is the truth when all the people did not, gave me her money when the people obstructed me,
Allah, the Almighty, granted me a son from her and deprived me a son from my other wives”. This
reminder will cause the information sunk in the preconsciousness memory of Lady Aicha to float up to
her conscious memory.

We said that preconsciousness is part of a-consciousness the vague part that can cause confusion. Lady
Aïcha was consciously asking for a better life standard but was pre-consciously (a-consciously) trying to
become richer to help in prophethood with money as Lady Khadija did to make the prophet become proud
of her on that point as he is still proud of the passed away Lady Khadija. Lady Aicha as I said previously
was consciously jealous about the love of God and his messenger to Lady Khadija because of her
assistance to prophethood, but she was a-consciously jealous of the specific financial assistance of Lady
Khadija. Everytime the prophet remembered Lady Khadija, Lady Aïcha felt jealous because she was
feeling that she was missing one achievement to excel over Lady Khadija but she did not know what was
that missing thing ! She forgot the financial assistance from her consciousness memory, but the
information is still in her a-consciousness and that caused her to be confused and asked for more money
from the prophet to feel rich then gives it back to him to help in prophethood mission. Since the prophet
had no money to give his wife, it was a "mistake" to ask him and God educated her that she better
continue to thrive on different levels than financial level. It's not a problem if you don't assistant the
prophet financially, you could assist him differently in verse 29 surah Al-Ahzab:

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(29) Mase 158) Ku ta Sef a SAEY SI Ag al Gb GS oa"
29- "But if you should desire Allah and His Messenger and the home of the Hereafter - then indeed, Allah
has prepared for the doers of good among you a great reward."

And the verse 31 adds: i , o, ; ,

(B1) MS 5 LA USE oia og GSS Le Jaig al gg at Sie Ei oag"
31-"And whoever of you devoutly obeys Allah and His Messenger and does righteousness - We will give
her her reward twice; and We have prepared for her a noble provision."

So in my view God taught Lady Aicha that the provision that Lady Khadija used to help the prophet is not
always required from all his wives. Lady Aicha could help differently, and her lack of financial help
"provision" can be compensated by other "righteousness" and in the afterlife she will get rewarded noble
provision even better than the worldly provision that she wanted to have to a-consciously help the
prophet.

I Hope that the reader has understood how the jealousy from Lady Khadija caused a-consciously Lady
Aicha to ask for a better financial life. If the jealousy was behind this behaviour, it is valuable to examine
the Lady Aïcha personality evolution regarding the three hadiths about her jealousy of Lady Khadija. Was
her psychological system stable or dynamic ? And then I will examine the real cause of that jealousy that
no one treated it before me.

Theoretically, personality is a “dynamic”, not “stable” system. Also, the personality formation does not
end at the time of hitting puberty, but it continues all life. The personality does not remain the same the
whole individual’s life, but it changes upon time, space and circumstances, individual’s experience,
individual’s study and learning (by himself/herself or from others), individual’s new interests and
motivations, individual’s status of being, health, or individual’s repeated or new situations. As a
consequence, an individual’s personality varies in a given range. Individual’s personality is characterized
by some degree of indeterminacy, that’s why we call it Neutrosophic Personality.

It has been observed in the past that the emotions, thoughts, and behaviors are continuously in a process
of change, and so the personality. The degrees of change vary upon time and space and situations: with
respect to emotions {being more sensitive, or less sensitive, or in unchanged or confusing/ indeterminate
state between sensitive, a-sensitive and insensitive (as a neutrosophic triad) with respect to the previous
emotions}, and similarly for thinking (more deeply thinking, less deeply thinking, or unchanged /
indeterminate style of thinking with respect to the previous thinking), and for the behavior (stronger,
weaker, unchanged / indeterminate with respect to the previous behavior).

We may cumulate all parameters that determine changes in emotions/thinking/behavior into a single one,
at spacetime (st,), since any change, no matter what parameters produce it, occurs at a certain space and

time.

where j = 0, 1, 2,..., and st, (= starting spacetime), then st, represent the spacetime sequence.

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For examples, if the time unit is one day, then t, may be: day 1 (after starting time t, ), t, , t,,...,t,... ),
day 2, day 3,...; if the time unit is one week or respectively one month, then one has: week 1 (after
starting time t, ) then week 2, week 3,..., or month 1 (after starting time t, ) then month 2, month 3, ... .
Any time unit may be selected, which time unit is more convenient for each application, let’s choose t, =
5 hours, or t) = 3 days etc.

1. Emotions
<T,(st)), [,(st,), F,(st;)> is the neutrosophic degree of the emotions at spacetime.
st = st, where:

e T,(st,) = degree of truth (strongness) of emotions at spacetime st = st,.

e I[,(st,)) = degree of indeterminacy (mixture of strongness and weakness) of emotions at
spacetime st = st,.

e F,(st,) = degree of falsehood (weakness) of emotions at spacetime st = st.
2. THinking

Similarly for <T,,,(st,), [,,,(st,), Fp,(st;))>, that is the neutrosophic degree of the thinking at
spacetime st = st, .

3. Behavior
And <T;,(st,), I,(st;), F,(st,)> that is the neutrosophic degree of the behavior at spacetime st = st, .
The neutrosophic degree of personality of Lady Aïcha, at a given space (s) and time (t)

(Spacetime: St) = <T,.(St), I,...(St), F
behaviors at the spacetime:

(St)>, is the fusion of emotions, thinking, and

pers pers pers

<Trere(Sti), Loere(St), Frer (6t) =

<T,(st;), [.(st)), F.,(st)> A
<T}4(St,), Irg(st;), Frg(st;,)> A
<T,(st), I(st), Fy(st)>

Where A is the fusion operator. Since, in general, for the same individual, the emotions, the thinking, and

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the behaviors change from spacetime to spacetime, the neutrosophic degree of personality also changes
from spacetime to spacetime. Therefore, the personality is dynamic; it varies in between a range. The
range may be smaller or bigger upon each individual’s psyche, space he lives in, his experience and
circumstances, his cognitive learning from others (like the lesson given by the prophet to Lady Aïcha
when she became jealous of Lady Khadija) and so on.

The dynamicity can be enlarged to the concepts of Freud’s Psychoanalysis of the Underego, Ego, and
Superego by making asymmetry {as in a neutrosophic triad of the form: (<antiA>, <neutA>, and <A>)},
and also because underego is below the ego, it is in the animal reign - where desires and impulses are
almost uncontrolled, then we make a parallelism of all three. The dynamicity of the underego, ego, and
superego, as in neutrosophy the dynamicity of <antiA>, <neutA>, and <A>, results in a fusion of all
three: underego + ego + superego. Partially, the underego and the superego balance each other. The
underego’s desires and impulses are curbed by the superego.

The underego’s desires and impulses are satisfied only partially, after fusing/combining with superego’s
tules and ego’s own desires and impulses.

e Underego is the deep dream.
e Superego is the severe reality.
e Ego is the equilibrium between deep dream & severe reality.

Ego is the sweeten reality. Underego’s desires and dreams are blended with those of the superego, while
ego’s desires and planning are adopted. For ego is formed by mixed traits of the underego, the superego,
and the ego’s own traits. In the underego there also rise up positive realistic desires, for examples to
become greater than Lady Khadija , the superego of Lady Aicha may warn that it takes more assistance to
the prophet and her ego will strive to achieve it with neutrosophic probability (NP) that this event of
excelling over Lady Khadija <A> may occur in the future is: NP(A) = (ch<A>), (ch<neutA>),
(ch<antiA>) = (T, I, F).

Or, there is a chance to succeed ch(<A>) {or T for truth}, a chance to fail ch(<antiA>) {or F, from false},
and an indeterminate chance ch(<neutA>) {or I, not clear, or a buffer zone between success and failure}.
But the Ego of Lady Aicha strived to accomplish it.

Robert White (1950s) added to the ego: effectance motivation (the need to feel that you make a great
impact on your surrounding), and competence motive (the need to make an impact on the world). These
factors existed in Lady Aicha that wanted to learn more science from the prophet and became among the
best scholars.

dük 4s edie úis YI Ade tiled Li Ëy i ale ài ifs 2 ail Jag Glave j úk Ji Lay 1S EN eusa i Ji

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Abu Musa reported: We never had a problem occur to us, the companions of the Messenger of Allah,
peace and blessings be upon him, but that we would ask Aisha and find that she knew something about it.

Source: Sunan al-Tirmidht 3883
Grade: Sahih (authentic) according to Al-Albani

The personality’s Influential Factors are multiple. The personality is changing due to:

1. social interactions and individual’s experiences [Erik Erikson];

2. person’s subjective experience of self (or self-being synonymous with personality) [Heinz
Kohut];

3. object relations theory (individual’s recurrent pattern of relating to others) [Margaret Mahler, D.
W. Winnicott, Ronald Fairbain and Melanie Klein];

4. learning from others [Albert Bandura];

5. linguistic development [Gordon Allport];

6. logo-therapy (Viktor Frankl);

7. social psychology (the institutions modify people’s behavior) [R. Linton & A. Kardiner];

8. system, the individual lives or works in, exercises strong affect (modal personality);

9. ideology, religion, tradition, politics, family, collectivity model a personality;

10. social work [Lucien Sève];

11. recurrent evolution of personality;

12. individual psychological character, which is at personality’s core;

13. and so on...

33- Neutrosophic_dynamicity of her personality

We do have 3 hadiths said by Lady Aïcha about her jealousy of Lady Khadija. I will apply the
mathematical approach of neutrosophic personality evolution to see the dynamicity of Lady Aïcha
psychological system regarding her jealousy of Lady Khadija.

I will analyse Lady's Aicha saying. Her saying is so accurate to make it an excellent tool of personality
examination. It is like a test that is a standardized measure of behavior, including verbal behavior. Many
tests are in the form of self-reports—a term that refers to any statements people make about themselves
like the saying of Lady Aicha. Her sayings relate her behavior as it naturally occurs, without any scientific
interference. This method, called naturalistic observation, has been adapted to study families interacting
in their own homes (Patterson, 1990). The other methods like laboratory experiment, behaviour sampling
and brain imaging are not possible in our case.

Traditional and contemporary scholars say that Lady Aicha was the most fluent and eloquent of her time.
"Musa ibn Talha", an important scholar and student of Lady Aicha, said: “I saw no one better than Aicha
in eloquence or clarity of speech”. Another leading scholar, "Ahnaf ibn Qays" said: “I heard the sermons
of Abū Bakr, ‘Umar ibn al-Khattab, ‘Uthman ibn Affan and Ali ibn Abi Talib and all other caliphs, yet
from them I did not hear such fluent and beautiful utterances as I heard from Aicha!”. While visiting

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Aicha, Muawiya leaned over to Zakwan who was with him and said: “I swear to God, except for the
Messenger of God, I have never seen anyone more eloquent than Aicha!”

Since Lady Aicha was arabic linguistic talented scholar that made Ahnaf ibn Qays saying:

co N58 pla ANS peie il gay Mb ol GES « GE ci Ug e ALA gf aby « GEN OS Gof Gb Cay,
lgie ih gota) ANE dye he Gok V5 e BHT BRS ob ye R Etat Leb ISS a"i

I can use her accurate statement about her jealousy as a tool for her personality dynamicity examination.
The rule is:
The neutrosophic degree of personality of Lady Aïcha, at a given space (s) and time (t)

(Spacetime: St) = <T,...(St), Tpes(St), F
behaviors at the spacetime:

(St,)>, is the fusion of emotions, thinking, and

pers pers pers

<T perslSt;), Tpers(St;), F perslSt))> =

<T,(st;), [.(st)), F.(st,)> A
<Tyy(st)), Ly (St), Frg(st)> A
<T,(st;), I,(st,), F,(st;)>

3,.3'- Spacetime St,

UISS Le SAS) Le lis agg Gad ca SU Gali th As 38513 plang aude al shee al Jey SIS" a hic ail ey dile oe
Celaya Y hella ial gg Gull) isis Y ia ÓI a iS a CHT i ei 158 hl ilaj h ld eta Se i) lad hs 3h pea
MoLudll SY J deja J IY al B55 Galil

Aïcha narrated that she said: When Allah’s Messenger remembered Khadija, he was praising her a lot. She said: "
One day I felt jealous and said: How often you used to remember who is with red gums (i.e. an old woman)! Allah
has given you a better one in her instead. Allah’s Messenger said: “Allah has not given me a better one in her place:
1. She believed in me when everyone disbelieved in me, knew that what I have brought is the truth when all
the people did not,
2. Gave me her money when the people obstructed me,
3. Allah, the Almighty, granted me a son from her and deprived me a son from my other wives”.

Let's make our analysis according to the evolution formula:
e Time 1:A

A €E [9 years old,...17 years old ] , probably 9 or 10 or 11.

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e Space 1: Home

The first time Lady Aicha reacted during the prophet's life when her age was < 18 years. Because
we know that when the prophet died, Lady Aicha was 18 years old.

3,3, - Situation of jealousy
Praising her a lot for the n” time
3,3;'” - Emotion

One day I felt jealous

We have to notice that Lady Aïcha said clearly that the prophet had been remembering Lady Khadija

h time.

many times and each time he praised her a lot. The jealousy was not felt from the 1“time but the n
So let's say he remembered her once in a week (Friday), 4 times in a month, 48 times per year. The
"abundance" or "too many"/_*Si L is a relative meaning depending on the situation and time and other
factors. For example 100 is too many compared to 1 but few compared to 10000. 100 is few in one

century but too many in one hour.

With common sense we can say that remembering a dead beloved wife once in a month would be medium
and once every trimester is few and once in a week is many and once in 3 days is too many.

Then let's say the prophet remembered her every friday, 48/year, 96/2years. Notice here that 96 times is >
70.

The number 70 can be set as a general reference for abundance from the verse 80 surah At-Tawbah:
"blll ga gag Y aly AL gg aly SAS BASU A Megha Dig GS ya Gc ag ARAL Gy pa Sak Y i pal Sabir

70-"Ask forgiveness for them, [O Muhammad], or do not ask forgiveness for them. If you should ask

forgiveness for them seventy times - never will Allah forgive them. That is because they disbelieved in

Allah and His Messenger, and Allah does not guide the defiantly disobedient people."

The Lady Aïcha felt jealous after the 70" time which is a very weak jealousy reaction frequency. If she

reacted every time the prophet remembered Lady Khadija the reaction average would be 100% but she

reacted 1/70 which is 1,4285714285%

e Degree of Truth T of the Emotion :
T,= 1,4285714285%

The average left is 98,57142857%. So what is the portion of indeterminacy and falsehood ?

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We know from this analysis that Lady Aicha in other cases under 70 times she must have had one of the
two situations, or she did feel jealous and did not reveal it "indeterminacy" or she did not feel jealous
"Falsehood". Lady's Aicha personality would have been brave enough to express her jealousy if she had
felt it under 70 times. Since she did not express it, it means she did not feel it.

e Degree of indeterminacy I of the Emotion: Ip = 0%
e Degree of Falsehood of the Emotion : F, = 98,57142857%

3,3;'° - Behaviour

«How often you used to remember who is with red gums (i.e. an old woman)! »
Lady Khadija was 40 years old when she married the prophet and he was 25 years old; but when he
married Lady Aicha he was 52 and she was 9 years old.

Here the emotion is regarding the age and youth which is more instinctive emotion about the physical
difference. So the cause of this behaviour is obviously the young age of Lady Aicha which means that her
biology affected her behaviour. Someone who is young and in good health usually feels stronger and
better than an old person and behaves on that base.

The behaviour of Lady Aicha is a saying : « How often you used to remember who is with red gums (i.e.
an old woman)! ». This saying is confessed by her narrative during the life of the prophet. The prophet is
a witness and never denied that saying. So there is 100% degree of truth of the saying to be really said.

e Degree of Truth T of the Behaviour : T,, = 100%
e Degree of indeterminacy I of the Behaviour : I,, = 0%
e Degree of Falsehood of the Behaviour : F, = 0%

3,3 - Thinking
« who is with red gums (old) ,Allah has given you a better one in her instead »

She was thinking that to marry a young virgin woman is better than to marry an old non virgin woman
(Lady Khadija was a widow when she married the prophet).

This idea actually was already existing in the social environment of her time and what confirms this idea
is the response of the prophet when Lady Aïcha asked him : "O Allah's Apostle! Suppose you landed in a
valley where there is a tree of which something has been eaten and then you found trees of which nothing
has been eaten, of which tree would you let your camel graze?" He said, "(I will let my camel graze) the
one of which nothing has been eaten before." (The sub-narrator added: ‘Aisha meant that Allah's Apostle
had not married a virgin besides herself .)

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I want to understand to what degree was Lady Aïcha thinking she is superior because she was virgin and
young? If she had that idea why didn't she express it before this occasion < 70 times of remembering
Lady Khadija ?

Notice that from 9 years to 11 years old, the idea existed in her a-consciousness memory but did not go up
to the surface of consciousness until the age of 11 when the remembering of Lady Khadija overpassed 70
times. I think that Lady Aicha is smart enough to know that a woman superiority is not measured only by
her virginity and youth but since she was still young and hadn't accomplished yet a great achievements in
islam, she felt a little jealous 1,4285714285% and recalled her verginity and youth as defense mechanism.
So the idea of superiority of a woman due only to biological attributes was not in her consciousness for 70
times of remembering Lady Khadija (Degree of Truth) but was in her a-consciousness.

e Degree of Truth T of the Thinking :
Tay = 1,4285714285%

The 98,57142857% remaining have to be distributed between indeterminacy and falsehood. We know
from the narrative that Lady Aicha had in her a-consciousness the idea that virginity and youth determine
lonely their overall superiority but she never reflected about it consciously.

e Degree of indeterminacy I of the Thinking : I,,, = 98,57142857%
e Degree of Falsehood of the Thinking : Fy = 0%

3,.3'>- Cognitive evolution from learning

Allah’s Messenger said: “Allah has not given me a better one in her place:
1. She believed in me when everyone disbelieved in me, knew that what I have brought is the truth
when all the people did not,
2. Gave me her money when the people obstructed me,
3. Allah, the Almighty, granted me a son from her and deprived me a son from my other wives”.

The prophet's answer was informing Lady Aïcha at a specific spacetime st, ( time < 18 years/Space home)
that God did not give him a better wife than Lady Khadija.

This information is valid only on that st, because he did not affirm that no wife would be better than her
in the future spacetime st, or st, ...etc. The prophet information was about only the present and past of the
time of his answer (has not given me/ilai G), leaving the chance with some probability for Lady Aïcha to
excel over Lady Khadija in the future.

The prophet said: j j j

B55 «Call ge 8 I U ÄN Gall) E 9) a GN a E Y a Cal E gis S Jeg Ge l lS n
"al SY) aa Y Waal US je all

For Lady Aicha, there was a chance to succeed ch(<A>) {or T for truth}, a chance to fail ch(<antiA>) {or

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F, from false}, and an indeterminate chance ch(<neutA>) {or I, not clear, or a buffer zone between
success and failure}. But the Ego of Lady Aicha strived to accomplish it.

The causes of Lady Khadija excellence are:

1. She believed in me when everyone disbelieved in me, knew that what I have brought is the truth
when all the people did not,

This element was compensated by Lady Aicha because we know that she taught islamic rules after
prophet death and we can say in the same manner of the prophet that Lady Aicha : She taught islam when
every wife did not.

So her probability to compensate was 100%
2. Gave me her money when the people obstructed me,

Here Lady Aicha does not have her own money to help him but her personality will develop after that
learning from his answer and a-consciously she will ask for a better financial life to help him.

Here the probability to compensate was 100% because when the prophet gave her the option to be
released by divorce she chose immediately to stay with him and to assist him despite the lack of financial
assistance. She chose to continue living with him in asceticism.
3. Allah, the Almighty, granted me a son from her and deprived me a son from my other wives”."
ehall SYS) i255"

Of course God deprived him in a reference to st, but Lady Aïcha was still young and can give birth to a
baby for the prophet in the future of the prophet's time of his saying.

Here we know that Lady Aicha did not give birth to a child for the prophet. But she became the teacher of
all muslim children boys and girls who are going to be the future wives and husbands. She was «the
teacher mother and the mother teacher of all believers» which Lady Khadija was not. Lady Khadija was
mother of all believers but did not teach islamic rules to her children the believers because she did not
have the same chance as Lady Aïcha, on the other side Lady Aïcha did not have the chance to give birth
to a child because of genetic causes. The genetics shaped the personality of Lady Aïcha to excel in
religious science.

I would think with certainty that if Lady Aicha was the first wife of the prophet, rich and able genetically
to give birth to children, she would have behaved exactly as Lady Khadija and if Lady Khadija was in

place of Lady Aicha she would have behaved the same as her.

The door was open for Lady Aicha to compete with Lady Khadija by realising the same 3 requirements or
compensate them to get the same level as her.

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Lady Khadija level is stated in authentic hadith of Al Tirmidhi :

“Sufficient for you among the women of mankind are Mariam bint ‘Imran, Khadijah bint Khuwailid,
Fatimah bint Muhammad and Assia the wife of Fir’awn.”

Then, we have also the hadith sourced in "Sahih al-Bukhari" 3230 and Graded authentic that says "There
were many men who achieved perfection and none were perfect among women except Asiyah, the wife of
Pharaoh, and Mary, the daughter of ‘Imran."

So we can understand from both hadiths that:

1) Perfect women of all times are 2: Assia, the wife of Pharaoh, and Mary, the daughter of ‘Imran;
2) Among the best women of their times are 2 : Khadijah bint Khuwailid, Fatimah bint Muhammad.

Then Narrated "Abu Musa Al-Ashari" : The Prophet said, "Many men reached perfection but none among
the women reached perfection except Mary, the daughter of Imran, and Assia, the wife of Pharaoh. And
the superiority of Aicha to other women is like the superiority of Tharid to other kinds of food".

Here Lady Aïcha is mentioned after the perfect 2 women exactly as Lady Khadija and Lady Fatima were
mentioned after the 2 perfect women in the other hadith. This means for me that the first order is given to
Assia, the wife of Pharaoh, and Mary, the daughter of Imran; and the second order is given to 3 women,
Khadijah bint Khuwailid, Fatimah bint Muhammad and Lady Aicha.

Genes influence environments, for that, the genetic disability of Lady Aicha to have children made her
superactive in collecting science and literature because individuals actively seek and create situations and
social environments in ways congruent with their genetically influenced dispositions and qualities.
Whereas extremely active children are likely to create a high-energy environment by actively selecting
highly active friends and activities, less active children are apt to make their environment less energy
demanding. This self-directed process of selecting and creating one’s own situations is the most central
for personality; it is literally the seat of the sort of dynamic person-situation interactions through which
dispositions and the environment reciprocally influence each other and that's how Lady Aicha became the
first and best woman scholar.

The interplay of biological and psychological processes is evident. It is apparent at the molecular level:
the synapses in the brain change physically when new learning occurs. In this interaction, genes are
switched on to make new proteins that are crucial in long-term memory, wherein the person’s history
resides. Furthermore, even relatively small heritable differences in qualities of temperament, such as
activity and energy levels, emotionality, and sociability, which appear to be visible in early childhood
(Buss & Plomin, 1984), can be biological foundations for diverse enduring behavioral tendencies that
may develop from these roots (Kagan, 2003).

Lady Aicha temperamentally is more active, energetic than other wives and tended to explore and interact

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more vigorously and forcefully with her environments, rapidly encountering its challenges and
gratifications as well as its dangers and frustrations. In time she also is likely to become more participant
in political life of her time and extravert than other wives who are temperamentally inhibited from
exploring the unfamiliar and thus inclined toward shyness. Heritable variations in arousal thresholds in
certain loci of the brain also could influence such behaviors as shyness (e.g., Kagan, Reznick, & Snidman,
1988). Heritable differences in sensitivity and physiological reactivity in response to sensory stimulation
partly predispose people to become introverted rather than extroverted (Stelmack, 1990). In turn,
introverts may be more disposed to avoid the types of social stimulation that extroverts desire and actively
select for themselves (Plomin, Manke, & Pike, 1996).

33.3 - Spacetime St,
The second hadith that marks an evolution in the jealousy behaviour of Lady Aicha is the following:

a a
MaA TS A Ga is Rl gd AA se

Lady Aïcha reported that "Hala b. Khuwaylid" (sister of Khadija) sought permission from Allah’s
Messenger to see him and he was reminded of Khadija’s (manner of) asking leave to enter and (was
overwhelmed) with emotions thereby and said: “O Allah, it is Hala, daughter of Khuwaylid“, and I felt
jealous and said: What do you remember of one of those old women of the Quraish with red gums and
who is long dead-while Allah has given you a better one in her place?

Ahmad in his book "Musnad Ahmad" 6/154, added in his version that she said: "then, the color of the face
of Allah’s Apostle changed and I didn’t see his face like that except when the revelation came to him or
when he saw a cloud in the sky till he knew whether it was a mercy or a chastisement."

Tabari in his book "Al-Mu’jam al-Kabeer of al-Tabarani" added: She said: "O Allah’s Apostle, forgive
me, may Allah forgive you, I swear not to remember Khadija anymore regarding anything that you don’t

like." Al-Haythami in Majma’ al-Zawa’id (9/227) said: "its chain is sound (authentic)".

It is obvious that this hadith is about a behaviour that happened after the behaviour of the first hadith and
you will notice the evolution.

e Time2:B
B € [9 years old,...17 years old ], probably 13 or 14.
With,

Time 1: A < Time 2: B

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e Space: Home

The second time Lady Aïcha reacted during the prophet's life when her age was < 18 years. But this time
B comes after time A and this time evolution can be noticed from the hadith.

3,3" - Situation of jealousy

Hala b. Khuwaylid" (sister of Khadija) sought permission from Allah’s Messenger to see him and he was
reminded of Khadija’s (manner of) asking leave to enter and (was overwhelmed) with emotions thereby
and said: “O Allah, it is Hala, daughter of Khuwaylid.

Notice that the context of jealousy is different. In first hadith the prophet conscious memory of Lady
Khadija was active without external stimulus but in the second hadith his conscious memory of Lady
Khadija was activated with the visit of Lady Hala. Lady Khadija still existed in his a-consciousness and
made surface to his consciousness when her sister visited him. We can notice from the reaction of the
prophet when his previous wife's sister asked to see him the joy reaction of someone who had not seen
that person for a while “O Allah, it is Hala, daughter of Khuwaylid”

Is the situation more challenging for Lady Aicha because the self remembrance of the prophet was
assisted with more external stimulus (relatives of Lady Khadija) ? Should that make her emotion of
jealousy stronger ? Is that why she added the sentence " who is long dead-while/ A å GS"? This

sentence was not said in the first hadith!

The situation is more threatening = stronger feeling of jealousy ?

3,;°” - Emotion

"Felt jealous"

Lady Aicha felt jealous for the second time after a while of Lady's Khadija death ( likely after 7 years of
her death) when Lady Aïcha was 13 years old ( the 4" marriage year). This jealousy event might have
occured after 2 years of the first jealousy event. During these 2 years the prophet continued to remember
Lady Khadija without any reaction of Lady Aicha until he overpassed 70 times again "too often", then the

second jealousy event happened. This makes the degree of Truth of the emotion the same percentage.

e Degree of Truth T of the Emotion :
T,,=1,4285714285%

The feeling of jealousy has some indeterminate portion. Was she jealous more than in the first st, , less or
the same degree ?

From the first hadith of the st, the question asked by Lady Aïcha is «how often you remember?» But the

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question in the second hadith of st, is « What do you remember?». Obviously there is an evolution in her
jealousy feeling that was reflected in the way of posing her question. The first "how" was a superficial
emotional exclamation question but the second "what" was a deep reasoning interrogation. In the second
question she was looking for the causes of remembering Lady Khadija too often. Asking for causes is
looking for conceptual information more than factual. This means that feeling of jealousy in his T, =
1,4285714285% was already under reasoning control and that means it decreased as an emotion. The
decrease is unknown but has to have this Indeterminate value: 0% < Indeterminate < 1,4285714285%. So
the maximum value of indeterminacy is 1,4285714285%.

e Degree of indeterminacy I of the Emotion: Ip = 1,4285714285%
e Degree of Falsehood of the Emotion : F, = 98,57142857%

Notice that the Lady Aicha was given the information in st, what for the prophet remember too often Lady
Khadija (the 3 excellent attributes of Lady Khadija) but in st, Lady Aicha asked again about more
information because she already compensated those attributes in the old information. It is like she is
saying : « Ok, I was jealous when I was 11 years old and I defended myself using my biological
superiority and the prophet told me that was not enough, Khadija had 3 excellent attributes that I hadn't.
After that I strived inorder to compensate these attributes, it comes now Hala visiting, I will seize the
occasion to see what the prophet would answer me if I repeat using my same biological superiority, but
this time I will smartly change my question to ask him why he still remembers her too often. If he is
convinced that I made progress he will not invoke the 3 attributes agaim».

3,3°° - Behaviour

And said: Why do you remember one of those old women of the Quraish with red gums and who
is long dead-while Allah has given you a better one in her place?

e Degree of Truth T of the Behaviour : T,,= 100%
e Degree of indeterminacy I of the Behaviour : I, = 0%
e Degree of Falsehood of the Behaviour : Fẹ = 0%

Notice here that Lady Aïcha said something that did not in the first hadith who is long
dead-while. This means the hadith was said a long time after the death of Lady Khadija but the
first hadith was said a short time after her death.

The prophet married Lady Aicha at age of nine years old, 3 years after Lady Khadija's death; so
probably the first hadith that relates the first jealousy behaviour occurred 5 years maximum after

Lady Khadija's death (When Lady Aicha was 11 years old/ After 2 years of marriage).

The second hadith of second jealousy behaviour occurred probably after 7 years of Lady
Khadija's death (who is long dead-while/&3 å GSI’) When Lady Aïcha was 13 years old/ After

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4 years of marriage).

3,3°° - Thinking
"Allah has given you a better one in her place?".

The idea of Lady Aicha in the second jealousy behaviour did not sound evolving. It still sounded the same
idea. But why did Lady Aïcha repeat exactly the same sentence of the first hadith of st, in this st, ? No
scholar has noticed that Lady Aicha is a genius woman and she knew that she had a good probability to
reach Lady's Khadija level and she worked on that after the first jealousy behaviour because the prophet
gave her the hope to excel. When the occasion time arrived to measure her level in Lady Hala visit, she
repeated the same sentence to test the prophet's reaction and answer.

Remember this technique was used by her also when the prophet was sick to death and ordered "abu
bakr" to replace him in the prayer. The event was narrated Abu Musa:

"The Prophet became sick and when his disease became aggravated, he said, "Tell Abu Bakr to lead the
prayer." ‘Aisha said, "He is a softhearted man and would not be able to lead the prayer in your place." The
Prophet said again, "Tell Abu Bakr to lead the people in prayer." She repeated the same reply but he said,
"Tell Abu Bakr to lead the people in prayer. You are the companions of Joseph." So the messenger went
to Abu Bakr (with that order) and he led the people in prayer in the lifetime of the Prophet.

che GA a ya JÉ tage ol Le BIG SAS GÉ e at ob alla He Je a5 Ge Gad ES DU ead J Gy WS
silly eas J stg i alaia lH NY) «85 JEG GY Ale Ga "oú Jai Š g lga" JË Ayo EG alay dale ail
È Ú dhai JA ÉD, n Gh hal pa GSE ull Ja GU eya" JÉ Gai oú Jeti 6S | sha" Jú

„alus aale Àl cis Guill sls

This technique is used by Lady Aïcha to make sure the statement is right and she used it in measuring her
level in the st, jealousy event. She was not really still thinking that her youth was better than Lady
Khadija's old-age. But she was more likely to think, after the first lesson given to her by the prophet in the
first st, jealousy event, about measuring her progress made to meet the 3 requirements of:

1. She believed in me when everyone disbelieved in me, knew that what I have brought is the truth
when all the people did not,

2. Gave me her money when the people obstructed me,

3. Allah, the Almighty, granted me a son from her and deprived me a son from my other wives”.

Lady Aicha repeated the same sentence of biological superiority not because she was still believing in her
biological superiority but she did it as a technique to have a second measurement from the prophet about
her advancement in moral achievement after the first jealousy event st,. I think that as the jealousy
emotion in st, decreased, the idea of biological superiority also disappeared after st, because her ego
strived to reach Lady's Khadija moral level and she succeeded. When Lady hala visited the prophet in st,,
Lady Aicha felt less jealousy and wanted to make a test to measure her level and used the same idea

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"biological superiority" despite that she stopped to believe in that 100% (Degree of Falsehood of the
Thinking : F,,, =100%).

e Degree of Truth T of the Thinking : T,,,=0%
e Degree of indeterminacy I of the Thinking : Lry = 0%
e Degree of Falsehood of the Thinking : F,,, =100%

343° - Cognitive evolution from learning

«...then, the color of the face of Allah’s Apostle changed and I didn’t see his face like that except when
the revelation came to him or when he saw a cloud in the sky till he knew whether it was a mercy or a
chastisement.»

The reaction of the prophet was different in this second event, he became angry face, but did not make
any comment. The anger is caused by the saying of Lady Aicha about lady Khadija "who is long
dead-while/ A3 ost Sls" Here the prophet felt that Lady Aicha insisted by all means to make him forget
Lady Khadija which is impossible for him and that's what caused his anger.

But why didn't he add a comment for this second jealousy event about Lady's Khadija? Why didn't he
evoke again the 3 excellent attributes of Lady Khadija? The most probable interpretation is that Lady
Aicha could compensate those attributes and reach the level of Lady Khadija as explained before and
there would be no need for the prophet to recall them.

I think that Lady Aïcha realised in st, from the prophet's reaction that she was in a safe situation and she
finally reached Lady Khadija's level of excellence, but she has to stop trying to make the prophet forget
her. Lady Aïcha felt satisfied with her success and replied with assurance and confidence: "O Allah’s
Apostle, forgive me, may Allah forgive you, I swear not to remember Khadija anymore regarding
anything that you don’t like."

The punishment (of God) is also a mechanism to change behaviour and evolve. Lady Aicha's personality
evolved towards stopping her tryings of making the prophet forget his first wife. Moreover Lady Aicha
learned from this second jealousy event to perform more competently to achieve more gratification and
also likely to develop a more positive attitude toward herself. As a result of being able to overcome fears
and anxieties about superiority of Lady Khadija and reach her level, Lady Aicha should now also become
more confident. Ultimately, if enough anxious behavior is brought under control, jealousy may decrease,
creating a cycle of improved behavior leading to improved confidence and positive expectations, leading
to further personality change " I swear not to remember Khadija anymore regarding anything that you
don’t like."

In these first and second hadith we can notice the technique of Lady Aicha of self evaluation that

conducted her to self-esteem. One of the most critical aspects of the self-concept is self-esteem (Harter,
1983). Self-esteem refers to the individual’s personal judgment of his or her own worth (Coopersmith,

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1967; Epstein, 1973, 1990). Self-esteem is such an important aspect of the self-concept that the two terms
are often used as if they were the same. Although self-esteem is sometimes discussed as if it were a single
entity, persons may evaluate their functioning in different areas of life discriminatively (Crocker, 2002).

Self-esteem and self-evaluations are influenced by the feedback that Lady Aicha continuously got from
the environment (The prophet) as she learned about herself, beginning in the early course of development.
In her self-appraisal, Lady Aicha was guided by her memories and interpretations of earlier experience of
jealousy, and by the framework of self-concepts, self-standards, and self-perceptions through which she
viewed and filtered her experiences. People compare themselves to their own standards, as well as to their
perceptions of the performance of relevant others (Bandura, 1986; Higgins, 1996; Norem & Cantor,
1986). For example, people who greatly value achievement and who are motivated to achieve tend to
react quite differently to failure experiences than do those who are low in achievement striving
(Heckhausen, 1969; Koestner & McClelland, 1990). However, the same outcome that is a discouraging
defeat for one may be a motivating challenge for the other. People adopt many different strategies to cope
with performance feedback relevant to self-esteem. For example, the impact of success and failure
experiences depends on whether the person construes or “‘frames’’ the outcomes as reflecting on the self
as a whole, or in terms that are more circumscribed and specific to the particular success or failure
situation (Mendoza-Denton, Ayduk, Mischel, Shoda, & Testa, 2001). So if the experience of failure is
framed in terms of being about the self as a whole without any situational qualifiers (e.g., “I am a
failure’), the emotional fall-out and consequences generalize much more broadly than when the
experience is framed in situation-specific if... then ... terms (e.g., “‘I am a failure when it comes to taking
this kind of test on this topic’’).

Self-evaluation processes are basic for understanding how Lady Aïcha sees herself and responds to her
own experiences. They reflect her compromises between the need for accurate perception of her
performance in the real world and the self-protective desire to maintain a favorable self-image.

35-3 - Spacetime St,

Ua play dole ail gle Gills) gle Gaye G Eats Lge il aay. ABE bé cay) Ue pla GS i bg Gis «fas Oh iea Gi"
Nee LES hg EA ALAM GN E 5 aude EE AE A a ER RU EEE iai le Sie
" gna le

Narrated Aïcha: « I did not feel jealous of any of the wives of the Prophet as much as I did of Khadija (although) she
died before he married me, for I often heard him mentioning her, and Allah had told him to give her the good tidings
that she would have a palace of Qasab (i.e. pipes of precious stones and pearls in Paradise), and whenever he
slaughtered a sheep, he would send her women-friends a good share of it»

This hadith sounds to be the last spacetime of Lady's Aicha jealousy. It is a final self evaluation
after her personality stabilized. In the hadith she was talking about her past feelings about Lady
Khadija, but at the time of the saying everything about jealousy is over. The hadith might have
been said more likely after the prophet's death (I often heard him/aail Cis úl). The hadith is a
final conclusion that shows the personality last development of Lady Aicha.

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Time 3: C

C € [ 18 years old,...58 years old ]
With,

A<B<C

The space is undetermined in the hadith but it sounds that she was talking to someone, could be
at home or in Hajj or anywhere.

The Third time Lady Aïcha acted by herself and it was not a reaction. The time here is more
likely to be after the prophet's death and after her personality trait evolution was "completed".

3,3 - Situation of jealousy
"she died before he married me, for I often heard him mentioning her"\& 58% /4245) Gis al

The situation of jealousy is as the previous two hadiths the same, The prophet direct
remembering and mentioning of Lady Khadija and indirect remembering of her by treating
nicely her relatives (and whenever he slaughtered a sheep, he would send her women-friends a
good share of it)

333” - Emotion

General statement "I did not feel jealous of any of the wives of the Prophet as much as I did of
Khadija"

This statement itself sounds caused by an internal stimulus of Lady Aicha and there was no
external stimulus to react to as the situations discussed in the first and second jealousy reaction.
But the jealousy talked about in the statement is caused by the direct and indirect remembering
of Lady Khadija. We have to notice that this jealousy is not caused by a simple remembering but
it is caused by the hyper-remembering (>70 times).

As we discussed in st, and st,, Lady Aicha felt jealous 2 times in number but as she said in st,,
her feeling every time (st, and st,) was more intense compared to her jealousy of other wives.
The sentence ( 45g gle Ge Le plas ale at! cle Guill sil le G’¥ UI did not feel jealous of any
of the wives of the Prophet as much as I did of Khadija) does not mean many times of jealousy
event because Lady Aicha expressed all her feelings whenever she felt it (st, and st,), but it
means the intensity of the jealousy 1,4285714285% that is > compared to her jealousy of other
wives. So the Lady Aïcha jealousy's intensity of Lady Khadija before st, < Lady Aïcha jealousy's

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intensity of other wives before st}.

In this statement at the moment of the talk st,, there is no more jealousy, no more thinking of
biological superiority and no more jealousy behaviour. The distribution is :

e Degree of Truth T of the Emotion : T,,= 0%
e Degree of indeterminacy I of the Emotion : I, = 0%
e Degree of Falsehood of the Emotion : F = 100%

3,3;°° - Behaviour

Her behaviour is not mentioned in her hadith because it stopped a while ago. Lady Aïcha since
the second jealousy st, event approximately 4 years after marriage at her 13 years old, she
promised the prophet to stop her attempts to make him forget Lady Khadija. She lived after that
approximately 5 years with the prophet without any jealousy because she succeeded in reaching
Lady Khadija level. The behaviour is : "No reaction" because jealousy disappeared.

e Degree of Truth T of the Behaviour : Tp = 0%
e Degree of indeterminacy I of the Behaviour : I, = 0%
e Degree of Falsehood of the Behaviour : F, =100%

333° - Thinking
The thinking of Lady Aicha evolved from the idea of "The superiority of woman is due to her
biology" to the idea " The superiority of a woman is due to her morals". From biological

superiority to social cognitive superiority.

"Allah had told him to give her the good tidings that she would have a palace of Qasab"/ "ál TF
cecal ba cie Wd OI"

So about the idea of "Only biology determines women superiority" is distributed as :
e Degree of Truth T of the Thinking: Ty = 0%

e Degree of indeterminacy I of the Thinking : [,,, = 0%
e Degree of Falsehood of the Thinking : Fry =100%

3,3” - Cognitive evolution from learning

Lady Aïcha, the genius woman, observed Lady Khadija's outcome and deduced that what happened to

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Lady Khadija might happen to her. In short, and consistent with the findings from the cognitive
revolution, people learn about the possible consequences of various behaviors from observing what
happens to others when they engage in similar behaviors. Your expectations about the outcomes of a
particular course of action depend not only on what has happened to you in the past, but also on what you
have observed happening to others.

We are more likely to do something if we have observed another person (model: Lady Khadija) obtain
positive consequences for a similar response. Seeing other children praised for cooperative play, for
example, makes a child more likely to behave cooperatively in similar situations. If, on the other hand,
models are punished for a particular pattern of behavior such as cooperation, observers are less likely to
display similar behavior (Bandura, 1965). Although laboratory studies offer clear demonstrations of the
importance of expected consequences. In sum, you do not have to perform particular actions yourself in
order to learn about them and their consequences; the observed as well as the directly experienced
consequences of performances influence subsequent behavior. You do not have to rob a bank to learn that
it is punishable, and you can even learn the techniques that help one do it by watching films; and you do
not have to rescue a burning child from a fire or return found money to discover that such acts are
considered good. Models inform us of the probable consequences of particular behaviors and thus affect
the likelihood that we will perform them. The model of Lady Khadija informed Lady Aicha that if she
does as much good as her she would have the same reward a palace of Qasab"/" ual os ca",

Her goals and values, what she wanted and what was worth for her shaped her personality. Goals and
values drive and guide the long-term projects people pursue, the situations and outcomes they seek, and
their reactions to them (e.g., Linville & Carlston, 1994; Martin & Tesser, 1989). They serve to organize
and motivate the person’s efforts, providing the direction and structure for the life tasks and projects they
pursue (Grant & Dweck, 1999). Motives, such as achievement, power, intimacy, and others studied by the
Harvard personologists, are also represented in the personality system by the person variable of goals. The
Goals of Lady Aïcha to become as excellent as Lady Khadija influenced what is valued forher (Assist
the prophet in his mission and become the most beloved of God and prophet muhammad), and these
values also influenced her performance. For example, even if two individuals have similar expectancies,
they may act differently if the outcomes they expect have different personal values for them (Rotter,
1954, 1972) or if they are pursuing different goals (e.g., Cantor, 1994). If every wife in the group expects
that satisfaction from the prophet depends on saying and doing certain things the prophet wants, there
may be differences in how often they are said and done due to differences in the perceived value of
obtaining the prophet satisfaction. Praise from the prophet may be important for a young wife who has no
children striving for excellence, but not as important for an adult wife who had been already married
before the prophet and already had children. What delights one person to the 100% may delight his or her
neighbor to 70%. That makes it necessary to consider the individual’s goals and his subjective value of a
particular event, that is, his or her preferences and aversions. These goals and values are particularly
important because much human behavior is driven by intrinsic motivation: the gratification the individual
receives from the activity or task itself (Cantor, 1990; Deci & Ryan, 1987). Such motivation is reflected
in the life goals that the person pursues.

People regulate their own behavior by self-imposed goals and self-produced consequences. Even in the

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absence of external constraints and social monitors, we set performance goals for ourselves. We react
with self-criticism or self-satisfaction to our behavior depending on how well it matches our expectations
and standards (Bandura, 1986; Higgins, 1990). The expert sprinter who falls below his past record may
condemn himself bitterly; the same performance by a less experienced runner who has lower standards
may produce self-congratulation and joy. To predict Mark’s reaction to being pushed, for example, it
helps to know the personal standards he uses to evaluate when and how to react aggressively. Will he
react aggressively even if the peer who pushed him is much younger? Likewise, can he regulate his own
response strategically, or will he react explosively and automatically? Since Lady Aicha set her standard
Lady Khadija, it is very expected from her to test the prophet's reactions many times to have his
evaluation of her progress using jealousy technique and plan. People also differ in the types of plans that
guide their behavior in the absence of, and sometimes in spite of, immediate external situational
pressures. Such plans specify the kinds of behavior appropriate under particular conditions, the
performance levels (standards, goals) that the behavior must achieve, and the consequences of attaining or
failing to reach those standards (Mischel et al., 1996). Plans also specify the sequence and organization of
behavior patterns (Gollwitzer & Moskowitz, 1996; Schank & Abelson, 1977). Individuals may differ with
respect to each of the components of self-regulation (e.g., Baumeister & Heatherton, 1996).
Self-regulation provides a route through which we can influence our interpersonal and social environment
substantially. We can actively select many of the situations to which we expose ourselves, in a sense
creating our own environment, choosing to enter some settings but not others (Buss, 1987; Ross &
Nisbett, 1991). Such active choice, rather than automatic responding, may be facilitated by thinking and
planning and by rearranging the environment itself to make it more favorable for one’s goals (e.g.,
Gollwitzer & Moskowitz, 1996). Even when the environment cannot be changed physically (by
rearranging it or by leaving it altogether and entering another setting), it may be possible to transform it
psychologically. The jealousy of Lady Aicha was a behaviour in her personality caused by her goals of
excelling her standard Lady Khadija. The jealousy is not a personality trait of Lady Aicha but a behaviour
as I will be exploring in the next part of the book.

Lady's Aicha personality in the next table evolved, the jealousy disappeared, the behaviour
controlled and the idea of woman superiority due to her only biological attribute was abandoned
and this is noticed in the next hadith where she added other factors to superiority and denied
jealousy and behaved reasonably.

»! BE HES 85h SE Gh GARIN SE GE e MLAN g Gf Gad Se bE e ME I Gh delal Le e GULL bh pant Me ks
Chal Le Ugh Ee Gael Í Ge ad Jäi t iais Eya Ciba Ja (DU: iine GiGi. iie gi as i5 Ode Gal Se fj G
cole 5888) SS JA La ale Oe F a ail FEY) ull Ge asl BUS a Es i DG Eh e gaii Í g aNd Ls: BEA
«Can ga ing Ae al ia Al GLO É ¢ 8) py allel J: Cad e Gale's AIG Ga Le : Use Gi atl Se Ne al ce
coh DS «AD ah Cash LER e aal SY BOY GA ly « all Go Sh gh AE IK: S555 «Ga al a Cul

«Gg all ab SS) ab al Sh Cd akg «og iE tL ye BSI 53 al tin Ch « Ged ie a MSA OS gyal Go CU

The Book of Virtues of "ibn Abi Shaybah" mentioned about Aicha that Abdul Rahman bin Mohammed bin Zaid bin
Jad'aan, said: it was narrated to us that Abdullah bin Safwan and another with him came to Aicha, Aicha said: O you
! Did you hear the Hadith of Hafsa? He said: Yes, O mother of the believers, then Abdullah ibn Safwan said to her:
What is that, O mother of the believers? She said: Nine virtues were in me but not in anyone except what God gave

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Mary the daughter of Imran, God! what I say is not to be that proud over the other wives, Abdullah bin Safwan said:
What are they, the mother of believers? She said the angel Gabriel came down in my portrait, and the Messenger of
Allah, peace be upon him marry me when I was seven years, and was united to him when I was nine years, and
married me a virgin did not marry anyone before him, he received divine inspiration while I and him were in one
blanket, and I was among his most beloved people, and verses of the Quran about me came down almost the nation
could have perished because of them, and I saw Gabriel but none of his women saw him besides me, and no one else
was with him when he died except me and the angel».

Lady's Aicha Personality Development regarding Lady Khadija

(Jealousy and biological superiority)

Truth (T) Indetermanacy (I) Falshood (F)
st st se st’ st se st’ st se
Emotion(E) 142% 142% 10% 0,00% 142% 10% 98,57% 98,57% 100,00%
Behaviour(B) 100,00% 100,00% 0,00% 0,00% 0.00% 0,00% 0,00% 0,00% 100,00%
Thinking(TH) 142 98,57% 100,00% 100,00%

34- Lady's Aïcha Neutrosophic Traits

As I proved that Lady Aïcha stopped her too little jealousy of Lady Khadija, I also want to
analyse if the "jealousy" and the "love of life pleasure" are her personality traits. Of course I will
be using the hadiths.

Lady Aïcha was and is still being accused by some scholars of extreme jealousy of the other
prophet's wives and her love for the joy of life that pushed her asking the prophet for better
financial life which caused the event of option offered to her to continue living in asceticism with
him or to divorce.

The two cases of option giving and jealousy were mentioned in the Quran as analysed previously
in this book. But my goal is not to refute them but to understand, were these events behaviours or
personality traits ?

I already explained that Lady Aïcha asked for a better financial life not for the joy of life, she
a-consciously wanted to compete with Lady Khadija that sacrificed all her wealth to assist the
prophet in his mission. Lady Aicha wanted a-consciously to help financially but she did not
know. The mathematical proof is the trait analysis.

3,,' - Trait <pleasure-loving>

We measure <pleasure-loving> trait by computing the degree of <A> and the degree of <antiA>,
so each human is on the spectrum between two opposites, as many trait theorists concluded, and
the human’s position on the spectrum is varying (is dynamic). There is no individual that entirely
( 100% ) fits a trait; this may occur only in an idealistic way.

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Therefore, let’s have a Trait/antiTrait pair, and let x be an individual belonging to a group of
people S, then one defines for the first time:

e daaa: S [1,0],

antiTrait *

Cs ntitra(ady Aïcha) = the degree of the antiTrait that characterizes Lady Aïcha.

The Neutrosophic Trait Operator, combining the opposites, is the cumulative degree of
individual x with respect to both the Trait and the antiTrait, and it is defined for the first time as:

d :S [-1, 1],

Trait&antiTrait *

Cr yait&antiTrait (x) = dirait (x)+ dantiTrait (x).

The procedure for Trait «Pleasure-loving» — antiTrait «asceticism» pair, we apply the above
Neutrosophic Trait—antiTrait Diagram. Then, we compute the degree of the Trait d,,,,, and the

that characterizes the (Lady Aicha).

Trait

degree of antiTrait d

antiTrait

Afterwards, one employs the Neutrosophic Trait Operator dy,,ii¢antitrait (Lady Aïcha) and one
compares it with the two thresholds, Thr and antiThr: If dyaieantitrain (Lady Aïcha) > +Thr, then
Lady Aichs is categorized as definitively belonging to the Trait, If dyaieantitrair (Lady Aïcha) < -
antiThr, then the Lady Aicha is categorized as definitively belonging to the antiTrait.

If diaitganira (Lady Aïcha) € (-£, +e), then the Lady Aïcha is categorized as totally been in an
indeterminate state between the Trait and antiTrait.

If divsitgantitrat (Lady Aïcha) € (Thr £), then the Lady Aïcha is categorized as mostly belonging to
the Trait.

And finally, if dpaiteantitrai (Lady Aïcha) € (-antiThr -£), then the Lady Aïcha is categorized as
mostly belonging to the antiTrait.

The physical Trait-antiTrait of a person is influenced by many factors, such as: genotypes,

environment, conditions of life (food, water, living space), culture, education (from parents and
society), weather, friends and enemies, etc. Trait theorists consider that over the time, the traits

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remain relatively stable, but their range varies from an individual to another.

Cr yait&antiTrait = Cex weniiis (x) =

a(x) T Pania) (x) E [-1, 1],
where a... (x) € [0, 1],

For Lady Aïcha, one gets:
DA alo ivigan (Lady Aïcha) = ©. pleasure-loving> (Lady Aïcha) T P asceigims (Lady Aïcha) € [-1,
1}.

where,

O.pleasure-loving> (Lady Aicha) € [0, 1],

and Be, ceticism>( Lady Aïcha) € [-1, 0].

How can we set these parameters to measure the degree ? Note that the degree in percent can be
converted to decimals to belong € [-1, 1]. In order to convert percent to decimal number, the
percentage should be divided by 100:

Percent to decimal conversion table:

Percent Decimal

We need to determine the threshold of the Trait and the threshold of the antiTrait. How many
times of «pleasure-loving» or «asceticism» has to be felt or expressed or practised to be
confirmed as Trait or antiTrait?

I am going to use the number 70 as general reference for abundance. For example, if you express
(saying or doing) your love for life pleasure during your whole life more than 70 times you are
confirmed as having the Trait «pleasure-lover». So the threshold would be 0.7 (70%). For Lady
Aïcha, to be categorized as «pleasure-lover» the a has to belong € [0, 1] with threshold +s = the
closest infinitesimal number to 0.7 and < 0.7

For the antiTrait «asceticism» the same procedure will be applied and the threshold would be

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-0.7 (-70%). For Lady Aicha, to be categorized as «ascetic» the B has to belong € [-1, 0] with
threshold -e = the closest infinitesimal number to -0.7 and > -0.7

If diraiteantitrat (Lady Aïcha) € (-s,+e) with -e > -0.7 and +e <+0.7, then the Lady Aicha is
categorized as totally been in an indeterminate state between the <pleasure-loving> and the
<asceticism>.

The event in which Lady Aïcha asked the prophet a better financial life standard was the only
one "1" event of its kind. Moreover the expression of the «pleasure-loving» in that event was not
intense despite that a verse came down about it. The verse did not come down because Lady 's
Aicha one event of «pleasure-loving» was very intense and needed God's direct intervention with
Quranic verses to address it; the verses came down because the a-consciousness of Lady Aicha
was pushing her to ask for money to help the prophet but she did not know it. God knew that the
a-conscious behaviour of Lady Aicha would disturb all the wives group because she is the leader
of them and they would be influenced by her behaviour and do the same thing. The proof is that
when the prophet gave the option of divorce to his wives he started first by her and when she
chose to continue living in asceticism with the prophet she asked him not to reveal her choice to
other wives but the prophet refused her demand and he revealed her choice to other wives before
he gave them the option of divorce in their turn. Lady's Aïcha a-consciousness would disrupt all
the group.

Now we know that «pleasure-loving» was expressed "1" one time in her life span. Since 70 times
is 0.7 (70%), the 1 time is a 0.01 (1%)

Now let's count the number of times asceticism was expressed and practised by Lady Aïcha.
There are many hadiths about her asceticism, I tried to collect the most of them:

e Hadith 1

J be Ens atte À oe REAS ce EÁ 58 Gh a Be Chats «GLE cs (6 die BS ks fy Mas BL Ob veer ar ves
Gad AS yl yA bp. plus Ale ail gle. ai

It was narrated that Aicha said:

"The family of Muhammad (Asx) never ate their fill of barley bread until he was taken (i.e. died)."

Sahih (Darussalam)

English : Vol. 4, Book 29, Hadith 3346

Arabic : Book 29, Hadith 3471

Sunan Ibn Majah

e Hadith 2
Calls lee ail outa). ABE Ye BSE E «Dla Le alas Ob pale LE - coe Gla) GA oai Se ob wali! Gh GY! is
yal Lea a8! 5 cei gè ol elu y aale ait! ees Jí ú
Narrated by Aïcha:
The family of Muhammad did not eat two meals on one day, but one of the two was of dates.

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Sahih al-Bukhari 6455
In-book : Book 81, Hadith 44

e Hadith 3
Sp pla ye ial) ab Me plus le il Qe es GEL: Gas diie oé GLY ge aali Le pels be Soe Gas Gude piia
Gad As leli Jul ÉS

Narrated by Aicha:

The family of Muhammad had not eaten wheat bread to their satisfaction for three consecutive days since his arrival
at Medina till he died.

Sahih al-Bukhari 5416
In-book : Book 70, Hadith 44

e Hadith 4
„talg yall BT Ce Rd Gas plug ale ail chee Gall Ai- kie àl o)- aisle of a of RAK en ae ala G
Narrated by Aïcha:
The Prophet (,i!yez) died when we had satisfied our hunger with the two black things, i.e. dates and water.

Sahih al-Bukhari 5383
In-book : Book 70, Hadith 11

e Hadith 5
aie dh) ihe Al Sy GS: CN Gie abl Gua ABE GE e Gye GE « alts Us « Gee ES 6 of ES Gas i Jad E
ud Wile alla Seg ala « e ål ghg il GARG g a
Narrated by Aïcha:
Allah's Messenger (,t!se&) gave us the option (to remain with him or to be divorced) and we selected Allah and His
Apostle . So, giving us that option was not regarded as divorce.

Sahih al-Bukhari 5262
In-book : Book 68, Hadith 12

e Hadith 6
GY! GH 428 Gad l: SIÉ. gi Gil Gay ABLE Yo da Ke Get dl : OE iah ES e Gaga US US Ob as ps
Sa Gs aii

Narrated by Aicha

When Khaibar was conquered, we said, "Now we will eat our fill of dates!"
Sahih al-Bukhari 4242
In-book : Book 64, Hadith 279

e Hadith7
AIS cob do gil eà Lay plan y Ale al gli ail Js Ais A ate G E « cal | Ge «abe ERYR] si (iis dah ol i ail Se (Ss
iis gle Ub is ds Gist e325 gd yt 5b Sy aS 93
Narrated by Aïcha:
Allah's Messenger (ily) died, and there was nothing in my house that a living being could eat, except some barley
Lying on a shelf. So, I ate from it for a long period and measured it, and (after a short period) it was consumed.

Sahih al-Bukhari 3097

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In-book : Book 57, Hadith 6

e Hadith 8
Ail gle Gal AEE YR aÍ SN Gaal Se GS JA 85 AESA Ge ANT of pls J EN Es aS Saal Se BS
ES Me AY a 85) GY Oa cakes (WY AN Ge ENS Ue Ub ad YS lee lh Sb Oy «apy ply le
GH ASN A JG Sad ASA alay le Àl gle il gy ALY «Ai Le LS yp Cell Gast Ala AGIs ày 4M gie 24 je Sif EM
oes (gil Ja lai Gaga pahi Sia 1 KAA Op olay Gash eo GON Gb Gah Me File play ae al gle Go cas
i é ald Adee Suas Cals Gun Colas GI Atay Cai On) Gal As aged SPERAT peice ll i

Narrated by Urwa bin Az-Zubair:

‘Abdullah bin Az-Zubair was the most beloved person to ‘Aisha excluding the Prophet (ss) and Abu Bakr, and he
in his turn, was the most devoted to her, ‘Aisha used not to withhold the money given to her by Allah, but she used
to spend it in charity. (Abdullah) bin AzZubair said, " ‘Aisha should be stopped from doing so." (When ‘Aisha
heard this), she said protestingly, "Shall I be stopped from doing so? I vow that I will never talk to “Abdullah bin
Az-Zubair." On that, Ibn Az-Zubair asked some people from Quraish and particularly the two uncles of Allah's

Messenger (ys%) to intercede with her, but she refused (to talk to him). Az-Zuhriyun, the uncles of the Prophet,
including ‘Abdur-Rahman bin Al-Aswad bin ‘Abd Yaghuth and Al-Miswar bin Makhrama said to him, "When we
ask for the permission to visit her, enter her house along with us (without taking her leave)." He did accordingly
(and she accepted their intercession). He sent her ten slaves whom she manumitted as an expiation for (not keeping)
her vow. ‘Aisha manumitted more slaves for the same purpose till she manumitted forty slaves. She said, "I wish I
had specified what I would have done in case of not fulfilling my vow when I made the vow, so that I might have
done it easily."

Sahih al-Bukhari 3505
In-book : Book 61, Hadith 15

In all these narratives by Lady Aicha we notice that during her whole life she was ascetic. The
asceticism was practised continuously for 58 years every day and every dinner which is easily
countable to > 100 times.

Now we know that «asceticism» was expressed and practised >100 one hundred times in her life
span but let's set 100 as maximum. Since 70 times is 0.7 (70%), the 100 time is 1 (100%).

Asceticism is the antiTrait, so the B on the diagram line = -1 and the -e = the closest infinitesimal
number to -0.7 and > -0.7

Final result is:

(Lady Aicha) = 0.01 (Lady Aïcha) + (-1)eacceticism> (Lady Aïcha) E

<pleasure-loving>&<asceticism>

[-1, 1].

<pleasure-loving>

where,
O pisasireJoving> (Lady Aïcha) = 0.01 € [0, 1],

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and Boasceticim> (Lady Aïcha) = -1 € [-1, 0].

0.01 + (-1) = -0.99

-0.99 € [-1, 0].

This means that Lady Aicha belongs to the asceticism antiTrait in 99% and thus, she is 99%
ascetic.

As I said the 1% of her belonging to pleasure loving does not make it her personality Trait, thus,
it is an a-conscious behaviour that Lady Aïcha had in order to become a financial assistant to the

prophet caused by her jealousy of her excellent standard Lady Khadija.

ASCETICISM ANTI-TRAIT DIAGRAM

3,, - Trait <Jealousy>

I am going to apply the same previous procedure of the Trait analysis to verify to what degree
Lady Aicha is jealous then I will try to explain the biological causes.

Cnr raitéeantiTrait E ee eae (x) =
Oa(X) + Beantiay (x) E [-1, 1],

where a-a» (x) € [0, 1],

and Bemi) (X) € [-1, 0].

For Lady Aïcha, one gets:

dojealousy>&<compersion (La dY Aïcha) T O. jeatousy>( Lady Aïcha) t Pecompesions (Lady Aïcha) € [-1, 1].
where,

O.jealousy>( Lady Aïcha) € [0, 1],

and Psuiene (Lady Aïcha) € [-1, 0].

Let's solve for a

<jealousy> :

How many times Lady Aicha became jealous and with how much intensity ?

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I tried to collect all the hadiths about her jealousy said by her.

° Hadith 1 = Jealousy
(gla - àl Coie) pub td EN Ate À oe TEOR] oe 25 Gi Ge be lua’ bh at EE «Du hed regres alg È Oo Ruts oo A as
ale àl ha- ait Axi) hii Coats Enig G6 Ca ge GAG {Let bles Gin God cis ia Gash A5 Ayal ~ ply ate ail
| aai Ly Aa i ati AB ENG" cal GS" aa sil Cia Hee ul Gat Ga glad he e -plag
It was narrated that 'Aicha said:
When the Messenger of Allah came to Al-Madinah, he had just married Safiyyah bint Huyai, and the women of the
Ansar came and told us about that. My expression changed and I covered my face and went away. The Messenger of
Allah looked at my eyes and recognized me. I turned away and walked quickly, but he caught up with me and put
his arm around me and said: 'What did you see?' I said: 'Let me go, (I saw) a Jewish woman among other Jewish
women."

Da'if/weak (Darussalam)

English : Vol. 3, Book 9, Hadith 1980
Arabic : Book 9, Hadith 2056

Sunan Ibn Majah

° Hadith 2= Compersion
ale àl dla- ail 85 J die be diab be way be dala ih es (he ike as yú ig Gh MR ABS gh GS si as
RE pag ally ple ~ pny ae Àl gle. Al Ssh) oai Yl Us Ate Ye Ga , cdot gb GR Gy ace le G5 plus
- plug adle ail clan. ÉI Wb. pla y Ale al glia ail Jato cis gl Èi É itay é oil tly By i Sy Ú ses Gi Vaa onal
ie Gad nL GAG aLi Ga agg al end atts ENS i day GLY ie tl) iie G"
It was narrated from 'Aicha:
that the Messenger of Allah became angry with Safiyyah bint Huyai for something, and Safiyyah said: "O 'Aishah,
can you make the Messenger of Allah be pleased with me, and I will give you my day?" She said: "Yes." So she
took a headcover of hers that was dyed with saffron and sprinkled it with water so that its fragrance would become
stronger, then she sat beside the Messenger of Allah. The Prophet said: "O 'Aishah, go away, because it is not your
day!" She said: "That is the Grace of Allah which He bestows on whom He pleases." Then she told him about that
matter and he was pleased with her.

Sahih (Darussalam)

English : Vol. 3, Book 9, Hadith 1973
Arabic : Book 9, Hadith 2049

Sunan Ibn Majah

e Hadith 3 = Jealousy ;
CN Aad ba SG HBSS og GE coal oh Gle Ge HUES US YE Gongs oh AAS GEG came Oh a SU fp a
Gal Sx G Cis En a
"Al AAI sG la oh a) AS GAS fa i" J, Boned ii AIS ASA Lay Eig 31) Gace

Abu Hudhayfa narrated - and he was one of the companions of 'Abdullah bin Mas'üd - from Aïcha who said:

"I told the Prophet (Asz) about a man, so he said: 'I do not like to talk about a man, even if I were to get this or that
(for doing so)." She said: "I said: '0 Messenger of Allah! Safiyyah is a woman who is ..." and she used her hand as if
to indicate that she is short - "So he said: 'You have said a statement which, if it were mixed in with the water of the
sea, it would pollute it."

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Sahih (Darussalam)

English : Vol. 4, Book 11, Hadith 2502
Arabic : Book 37, Hadith 2690

Jamia Tirmidhi

e Hadith 4= Jealousy
al erg calls iiie éj EA cà sale G ai h sale, ce - Stes ets (i) Á - eai GE Remi Gá Jú AG
LM ael ale iÍ dhl éS Qh OE Subs at Aa a g lil o yeh i ph GIRS play ale ail dla
It was narrated from 'Ubadah bin Al-Walid bin 'Ubadah bin As-Samit that Aïcha said:

"I looked for the Messenger of Allah and I put my hand on his hair." He said: "Your Shaitan has come to you." I
said: "Don't you have a Shaitan?" He said: "Yes, but Allah helped me with him, so he submitted."

Sahih (Darussalam)
Sunan an-Nasa'i 3960
In-book : Book 36, Hadith 22

e Hadith 5 = Jealousy + Compersion
ol Se ee dalga ci igas Ge coil be Paget ae uF oad a ue (ye « PEA G cn AEE
" labs slabs Lis Ú) "Sb BSUS Gé plug ayle ail glee Gall EILA 4B 08 Ui padi SLs Led Blak 4 EG) alag dale ail glee Gall
It was narrated that 'Aicha said:
"I never saw any woman who made food like Safiyyah. She sent a dish to the Prophet in which there was some food,
and I could not keep myself from breaking it. I asked the Prophet what the expiation was for that, and he said: 'A
dish like that dish, and food like that food."

Hasan/Good(Darussalam)
Sunan an-Nasa'i 3957
In-book : Book 36, Hadith 19

e Hadith 6 = Jealousy
cet play Gil. a Ki. alia A Ge SSH f be cca Ge Aala p Ms HS Ji ih G A) SU Eh úi
Ci elas iale dil ln GN gagi GS) ao Eilis Saa gaa LAE 9 Kiste delgi aldy alag aule dil el Js) d lel ia
Aala 6) iia hel iaki Al coll Ley Cans ALS ABR a alu g aale all gla alll Jai SSI BS a, "aci Agé js" Já AAR ial
Lule

It was narrated from Umm Salamah that she brought some food in a dish of hers to the Messenger of Allah and his
Companions, then Aicha came, wrapped up in a garment, with a stone pestle and broke the dish. The Prophet
gathered the broken pieces of the dish and said:

"Eat; your mother got jealous," twice. Then the Messenger of Allah took the dish of 'Aishah and sent it to Umm
Salamah and he gave the dish of Umm Salamah to Aicha.

Sahih(Darussalam)

Sunan an-Nasa'i 3956
In-book : Book 36, Hadith 18

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e Hadith 7 = Jealousy

Gg AU glee) GES EN AE Be cal bé dab cà pla bé dats) SERS Ji ga Al oh Åi ïc G3 Mase úi

Ky a aly Eb UBS ye el cs ig gia CLE Ue ah} aaah OM ea a Ail alay ale àl che Gill Sguail
Ne À aig E pee y)

It was narrated that Aicha said: "I used to feel jealous of those (women) who offered themselves (in marriage) to the

Prophet and I said: 'Would a free woman offer herself?! Then Allah, the Mighty and Sublime, revealed: 'You can

postpone whom you will of them, and you may receive whom you will.' I said: "By Allah, I see that your Lord is

quick to respond to your wishes."

Sahih(Darussalam)
Sunan an-Nasa'i 3199
In-book : Book 26, Hadith 4

e Hadith 8 = Jealousy ;
a ail gle Gill ¢ ine) aine éj hs ae Uj ahs bas coll oe Ae si ol chs GH GA (GIN ant STUDY es
Yui ii," aye áite galu Jä id La iA elgi ae Goad GIG SE hie Ge IA alus Ae àl gla ail Sgt Uf A $
i OS a iË, "ai" Ji GULLS gaaj l Jag G lle" otis g i plang ale il gla ail Jsi OB a gi gh 3
Mabel Ás ate lel 45 Os ai" JÉ AI Jaig G aay, EE | "sai" Jú

The Lady Aicha, the wife of Allah's Apostle, reported that one day Allah's Messenger came out of her (apartment)
during the night and she felt jealous. Then he came and he saw me (in what agitated state of mind) I was. He said:
Aicha, what has happened to you? Do you feel jealous? Thereupon she said: How can it be (that a woman like me)
should not feel jealous in regard to a husband like you. Thereupon Allah's Messenger (Alyse) said: It was your devil
who had come to you, and she said: Allah's Mes- senger, is there along with me a devil? He said: Yes. I said: Is the
devil attached to everyone? He said: Yes. I (Aicha) again said: Allah's Messenger, is it with you also? He said: Yes,
but my Lord has helped me against him and as such I am absolutely safe from his mischief.

Sahih Muslim 2815
In-book : Book 52, Hadith 64

e Hadith 9= Jealousy
ál J 9 JË, dyg ikas Eii tk G pal Aas É cameo G8) GE «Bl Gh ORL G A SS ol G8 Gh a E
Lag SAT CAM! IS GIS a sips Cand SEY i GIR Atte Ea "a ag all! 4 aG 88 Ug US ad alas Ante ait! le

j Gott J oi els ais Sd A dati assy aai tiyg Ui J" elus Ae Àl gha ÅN Júi „dal aiy Ua
"Gy iaa sioi ABS 5 oC ginal ARMY, ail cag OHS a SG

Narrated Al-Qasim ibn Muhammad:

Aicha, (complaining of headache) said, "Oh, my head"! Allah's Messenger said, "I wish that had happened while I
was still living, for then I would ask Allah's Forgiveness for you and invoke Allah for you." Aisha said, "Wa
thuklayah! By Allah, I think you want me to die; and If this should happen, you would spend the last part of the day
sleeping with one of your wives!" The Prophet said, "Nay, I should say, 'Oh my head!' I felt like sending for Abu
Bakr and his son, and appointing him as my successor lest some people claimed something or some others wished
something, but then I said (to myself), 'Allah would not allow it to be otherwise, and the Muslims would prevent it
to be otherwise".

Sahih al-Bukhari 5666
In-book : Book 75, Hadith 27

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* Hadith 10 = Jealousy
el Gf - gic ah! puta tile drai Ib jat SE gai A Hie 965 DE ot Cl gé GIRS is gla of AA Op Gea th
JI play le ail ae Sl) Yale JS Li ERRE ipai Se lade eee) ids iiy Gi} ale ESS BIS ply ayle ail isha
ut EN 5% 1" aei Gly Gas 48) G5 Be Sine Chk DY " Jä ca ii Eats Lad 1 wi Jï Brew KÍ | gilia Gy dlls dal A
"Sae Bs yb Gi" AA fal 5 at oo Gall Sal 45} iais LBL! (ail ol Gs a ol fall il dai uiia Sal gi
Narrated ‘Ubaid bin ‘Umar:
I heard Aicha saying, «The Prophet used to stay for a long while with Zanab bint Jahsh and drink honey at her
house. So Hafsa and I plotted that if the Prophet came to one of us, she should say to him, "I detect the smell of
Maghafir (a nasty smelling gum) in you. Have you eaten Maghafir?' " So the Prophet visited one of them and she
said to him similarly. The Prophet said, "Never mind, I have taken some honey at the house of Zainab bint Jahsh, but
I shall never drink any of it anymore." So there was revealed: 'O Prophet ! Why do you ban (for you) that which
Allah has made lawful for you . . . If you two (wives of Prophet) turn in repentance to Allah,’ (66:1-4) addressing
Aisha and Hafsa. "When the Prophet disclosed a matter in confidence to some of his wives.' (66:3) namely his
saying: "I have taken some honey"»

Sahih al-Bukhari 5267
In-book : Book 68, Hadith 17

e Hadith 11 = Jealousy
Gs Ea g oA NY OS plas ale ail che Gil ¿j {ite ue pull os ASM gi ol ils BE éa Gi ssi ïs ENE as
eo AD és Yi iaia éii Eá Line ae oua alll os i alas dale ait! che Gil ENS Ais Lisa) de al Ubi Adload
aiig As a Bile lad iais egiie Jas ll pl yale al che Gl sgi LSB oh Ei Hy Gy SBS da LS)

AGS Ol Gf) Gi E Me gie gle BL G5 Geils Sy) Gio WAR Gales 1 55 ale tte

Narrated al-Qasim:
Aïcha said that whenever the Prophet (Asst) intended to go on a journey, he drew lots among his wives (so as to
take one of them along with him). During one of his journeys the lot fell on Aicha and Hafsa. When night fell the
Prophet (Asst) would ride beside Aïcha and talk with her. One night Hafsa said to Aïcha, "Won't you ride my camel
tonight and I ride yours, so that you may see (me) and I see (you) (in a new situation)?" Aicha said, "Yes, (I agree.)"
So Aïcha rode, and then the Prophet (Als) came towards Aicha's camel on which Hafsa was riding. He greeted
Hafsa and then proceeded (beside her) till they dismounted (on the way). Aicha missed him, and so, when they
dismounted, she put her legs in the Idhkhir and said, "O Lord (Allah)! Send a scorpion or a snake to bite me for I am
not to blame him (the Prophet ).
Sahih al-Bukhari 5211
In-book : Book 67, Hadith 144

e Hadith 12 = Jealousy _
itae EMi oluy aoe Àl glee ÄN GAT Gaby ŠU Ge Ss EA AI ESS Ji ca DE egla ES «acd Oy GES «Sta (5 Sas UBS
pall sansa a i GA i E LS YY 5 U ail J py G EE {Seka SURE a hati) GI Lal JI ds Ca OI Biya) ad Ul
aR le Be h Atle Ge aul Ge plia Ge thes oy G Mas

Narrated Hisham's father:

Khaula bint Hakim was one of those ladies who presented themselves to the Prophet for marriage. Aicha said,
"Doesn't a lady feel ashamed for presenting herself to a man?" But when the Verse: "(O Muhammad) You may
postpone (the turn of) any of them (your wives) that you please,’ (33:51) was revealed, " Aïcha said, 'O Allah's

Messenger! I do not see, except that your Lord hurries in pleasing you.

Sahih al-Bukhari 5113
In-book : Book 67, Hadith 50

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e Hadith 13 = Compersion
ade ùl glue Guill j eai ij ic ail oaa Able bE Osa Ue e aaa OF «nla Ge Alle j Ba deta bb ss (is
EGS Ulf i Gated 5G Sgr yb dye Cte git Gh aed | EE "ig géi ii OE UAL oy Eii G plas aale il hee Guill GE plas
ABN Cond CAS a WANE j CAS ALl ai Jab

Narrated by Aicha:

Some of the wives of the Prophet asked him, "Who amongst us will be the first to follow you (i.e. die after you)?"
He said, "Whoever has the longest hand." So they started measuring their hands with a stick and Sauda's hand turned
out to be the longest. (When Zainab bint Jahsh died first of all in the caliphate of ‘Umar), we came to know that the
long hand was a symbol of practicing charity, so she was the first to follow the Prophet and she used to love to
practice charity. (Sauda died later in the caliphate of Muawiya).

Sahih al-Bukhari 1420
In-book : Book 24, Hadith 24

e Hadith 14 = Compersion f B
Y iih alpa Ge 85 plas FEE Y ~ Laie ail wa- Chal BE Aaj GÉ o eie àl aay- AE Ye Ay ie cela ies
Ja 4 Ś 3
Aïcha narrated that she made a will to ‘Abdullah bin Zubair, "Do not bury me with them (the Prophet (Asst) and his
two companions) but bury me with my companions (wives of the Prophet yet) in Al-Baqi as I would not like to be
looked upon as better than I really am (by being buried near the Prophet)."

Sahih al-Bukhari 1391
In-book : Book 23, Hadith 146

„œ Hadith 15 = Compersion .
tabii jae Glin Giay ale ah che al J guy ol alas ale ail le ail Jg Gi MALU play ale ail che Gall é hida
chia ail Sy) I Ja Gils cista Ul ald I 4 4G) 4 Saal) tilly st alas) agi ÉJ àl Sgn by Nä i (ili «phe gå gaa
plus Ale ail cle ait oy ca alld inate Gum abk Cat ; EG ods ob WS cl: ¿lä féal Le Glad cat 3555 gi alus te al
os te HEI UL: EET Éu ale al ia Ài Soe) el JE gts Si GA GAL o lus ale ail che Gall elj ll Cua
Eats agi ga LISI y iy Mable Gita iisi e i 4) i cu sty slay) a Al LË ay Ae i, la ail Js’) coll ees
Sic al jia ch Óe gió Gils A as plas ale ail he Gill €55 «GS Gh G5 ples aude a) che el él Jayla Atle
gail fiii SAL ABs phis can N ely chs Galy db ig, SES coe cll) ga IGS Li Sa Jy egia ale ail he al Jeo
ale ai his ail Je) pole Eval - il 44l Liag hd clei EAS sha Gye Bia VIE Le ecole ai oll 4a iy 44 Ge gal dall (8
pes tole il che al uy Ll Gali las gag We Ald SRS i i a (le « Ghia à Lise ga gly ale il hie ail Sas «pha
ail) ca àil Sau Cai) Uy ele EADRIA sa Gall, iia dasi gi A 48) i Ja aig a) alas ago ó càl Jsb: AEREE
Saig Lali CaS «att GEY ply ashe ail he ail Im) Ol ói ss ESERE calla ea A bab Gs dash dj; calag Ale
4G) jae c kal) (8 Ae GLY! Nga Ug Gay. Ss ool A Lal pty: pls y dale ail lca àl ye li Cas gile Cs) fa Yt ale
Fale AS GF abil al es Cas a -
It was narrated by Aïcha:
«The wives of Allah's Apostle sent Fatima, the daughter of Allah's Messenger, to Allah's Apostle. She sought
permission to get in as he had been lying with me in my mantle. He gave her permission and she said: Allah's
Messenger, verily, your wives have sent me to you in order to ask you to observe equity in case of the daughter of
Abu Quhafa. She (A'isha) said: I kept quiet. Thereupon Allah's Messenger said to her (Fatima): O daughter, don't
you love whom I love? She said: Yes, (I do). Thereupon he said: I love this one. Fatima then stood up as she heard
this from Allah's Messenger and went to the wives of Allah's Apostle and informed them of what she had said to
him and what Allah's messenger had said to her. Thereupon they said to her: We think that you have been of no avail

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to us. You may again go to Allah's Messenger and tell him that his wives seek equity in case of the daughter of Abu
Quhafa. Fatima says: By Allah, I will never talk to him about this matter. `A'isha (further) reported: The wives of
Allah's Apostle then sent Zainab b. Jahsh, the wife of Allah's Apostle, and she was one who was somewhat equal in
rank with me in the eyes of Allah's Messenger and I have never seen a woman more advanced in religious piety than
Zainab, more God-conscious, more truthful, more alive to the ties of blood, more generous and having more sense of
self-sacrifice in practical life and having more charitable disposition and thus more close to God, the Exalted, than
her. She, however, lost temper very soon but was soon calm. Allah's Messenger permitted her to enter as she
(A'isha) was along with Allah's Messenger in her mantle, in the same very state when Fatima had entered. She said:
Allah's Messenger, your wives have sent me to you seeking equity in case of the daughter of Abu Quhafa. She then
came to me and showed harshness to me and I was seeing the eyes of Allah's Messenger whether he would permit
me. Zainab went on until I came to know that Allah's Messenger would not disapprove if I retorted. Then I
exchanged hot words until I made her quiet. Thereupon Allah's Messenger smiled and said: She is the daughter of
Abu Bakr.

e Hadith 16 = Compersion

ál Jai GS Eas leie ail pata - Abe Ge cya gé Gh Spat DE coe oh AEE Le ISDE oh had éi ass Uhl ass UB
AG aa Egi Gi Gil Gnd Lise Si Já- ai ASE gS) AUS J ia 15 L US i GG play ale À gla

Oii ei G3) ce a Ga plug ale Àl lea al gh l «oA KE Egi yO) aa A Gd sy Cad
N58 ba pa al i GSE AS GLa) å GSS ali ae i, "wlj Sá aU sé i Sal lds Gle Gales a" Jd GAS DAG Ta

Allah's Messenger (Asx) used to practice I'tikaf every year in the month of Ramadan. And after offering the
morning prayer, he used to enter the place of his I‘tikaf. ‘Aisha asked his permission to let her practice 'tikaf and he
allowed her, and so she pitched a tent in the mosque. When Hafsa heard of that, she also pitched a tent (for herself),
and when Zainab heard of that, she too pitched another tent. When, in the morning, Allah's Messenger (yet) had
finished the morning prayer, he saw four tents and asked, "What is this?" He was informed about it. He then said,
"What made them do this? Is it righteousness? Remove the tents, for I do not want to see them." So, the tents were
removed. The Prophet (Asst) did not perform Itikaf that year in the month of Ramadan, but did it in the last ten days
of Shawwal.

e Hadith 17 = Jealousy

Ail J pi Gud oily SS gp lb i Giy ÈX Jé oi be ói ES als Jf Ses UB lie Was as I GS rece
Jü; - Jä- aiii Vas | pa aa 5554's aBa hen dida SOA iail sa | AOA My Guat cb óa AGG Já- pls dle ail clue
4415 4S pe å alg JEG Je A aja JË, " Gi Cle clad oi daly Us 9 Ú SgS Ca 8 " plas tule ail gle ail J
EÉ ac gag G à Si - Jú Adds Ji- Leeds ai ie a ol Gas Bn) iai plag dle ail glaa al gh Lal Bb ilag
LAL ees kå ey an Pees Cassi U2) Guta alls Liv; oe) (glad play dle ail glia 4 i Isis dgs- Ji- os
Sin OI IS T ERRER is ASS Al K BSF Gal) OB; - Jú - Call gti GAL;
sgis ARG oi- Jú- AGRE alay hale Àl glaa ail Jyh 83 Tipai Go I5 Lal S58 BA ii a He de Eai ga
ale àl (glue atl Jt aay 858 GG AM Ja, AG gl abl Sai) Gl SLL) Si 355 WA hc Gd 5G ny Ale al gle il Jt 35

Gs Wal is! Jú alg

I was sitting behind Abu Talha on the Day of Khaibar and my feet touched the foot of Allah's Messenger, and we
came (to the people of Khaibar) when the sun had risen and they had driven out their cattle, and had themselves
come out with their axes, large baskets and hatchets, and they said: (Here come) Muhammad and the army. Allah's
Messenger said: Khaibar is ruined. Verily when we get down in the valley of a people, evil is the morning of the
warned ones (al-Qur'an, xxxvii. 177). Allah, the Majestic and the Glorious, defeated them (the inhabitants of
Khaibar), and there fell to the lot of Dihya a beautiful girl, and Allah's Messenger got her in exchange of seven
heads, and then entrusted her to Umm Sulaim so that she might embellish her and prepare her (for marriage) with
him. He (the narrator) said: He had been under the impression that he had said that so that she might spend her

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period of 'Iddah in her (Umm Sulaim) house. (The woman) was Safiya's daughter of Huyayy. Allah's Messenger
arranged the wedding feast consisting of dates, cheese, and refined butter, and pits were dug and tiers were set in
them dining cloths, and there was brought cheese and refined butter, and these were placed there. And the people ate
to their fill, and they said: We do not know whether he (the Holy Prophet) had married her (as a free woman), or as a
slave woman. They said: If he (the Holy Prophet) would make her wear the veil, then she would be a (free married)
woman, and if he would not make her wear the veil, then she should be a slave woman. When he intended to ride, he
made her wear the veil and she sat on the hind part of the camel; so they came to know that he had married her. As
they approached Medina, Allah's Messenger drove (his ride) quickly and so we did. 'Adba' (the name of Allah's
Apostle's camel) stumbled and Allah's Messenger fell down and she (Radrat Safiyya: also fell down. He (the Holy
Prophet) stood up and covered her. Women looked towards her and said: May Allah keep away the Jewess! He (the
narrator) said: I said: Aba Hamza, did Allah's Messenger really fall down? He said: Yes, by Allah, he in fact fell
down.

e Hadith 18 = Compersion + Jealousy
oe 5! iÉ be 5) o ia G Mae 8s Ji GAY cH oF (3931) 3da sis «(384 / 43) "aual" À seal aby 6.50
GE o oÉ ch Cal gb SD EA i gs Cy glaat ig al gia a a Ll ANG ghil al aie
Gs iit iy ale al la il yy Cala cay GAS) Y) Í l Y AG SG Spal Gals elgi ai le ËA - Age oy j-
Ei is Ul ài Jey 4 i gje AKG igg U Ye o BI ig ii S588 OG é was čj TFE RENE
cole HAG - Ase gy ead oh God ch cul gi à Cs Cah ate GG al G ot Ge tL By aa So Je Ql ob Sl
GES Me ipl) stig’ « epi

s E85: NG Caled Ý 1 cà oh a gah Els ¢ lb 5 Fl LS oai J fà Js% 5h Las: eM alld jo jÁ i all ed -Jú
I aes La laó iag ile il La àl Jio ed : Gut Jú iii Sy BA C55 Aag alle àl che ai dást vali ol
Lady Aïcha narrated : «The." leis e's cle 4S abel Eats al al agi lad Glace’ ost Ge oth al FEN lau aaah gži ‘ali
Messenger of Allah (peace be upon him) took the women of Banoo al-Mustaliq as captives. He then took out one
fifth of them and divided the remaining ones among his companions, giving the cavalry soldiers two shares and the

infantry soldiers one share

Juwayriyah fell into the share of Thaabit ibn Qays al-Ansaari. She was formally married to a cousin of hers known
as Mani ibn-Safwan ibn Maalik ibn Judaymah, who is also known as Dhu Ash-Shafra. She was bereaved of him and
so agreed with Thaabit ibn Qays to buy her freedom with nine Oogiyah.»

Lady Aïcha described her saying: «She was a pleasant woman. No one saw her except he became captivated by her.
While the Messenger of Allah (peace be upon him) was sitting, suddenly Juwayriyah entered asking him concerning
her ransom agreement (with Thaabit). By Allah, as soon as I saw her, I disliked her entering in front of the
Messenger of Allah (peace be upon him) for I knew that he would see what I saw in her.

She then started addressing the Prophet (peace be upon him),

‘O’ Messenger of Allah! I am Juwayriyah, the daughter of al-Haarith - the leader of his people. You are not
oblivious of what has happened to me. I fell in the share of Thaabit ibn Qays and agreed with him to ransom myself
with nine Ooqiyah. So help me to free myself.’

The Messenger of Allah (peace be upon him) replied, ‘Do you want what is better than that?'

She said,

“What is it?’
The Prophet (peace be upon him) said, ‘I will pay on your behalf and then marry you.’

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She said,

“Yes, O Messenger of Allah.’
The Prophet (peace be upon him) then said, ‘I have done that.’»

Lady Aïcha said: « When the news of this marriage came to the people they began saying : "Will the Prophet's
in-laws be held as captives?!"

Then the people freed all the captives that were with them from the tribe of Banoo al-Mustaliq, and the number of
those who were freed reached one hundred households because of the Prophet’s marriage to Juwayriyah.»

It was at this point that Lady Aicha said:
«I know of no other woman who brought greater blessing to her people than her (Juwayriyah) ».

e Hadith 19 = Jealousy + Compersion

Les plan Ale ail gba ll sh) (le Save Le Gan Lge ail oe) A Able be cal LE alba a CS Jú shy hs « ad h Sante UBS

Gi GLAS i gag SLB GSN ONS a aad Gye chs La 5S a i galg cta Ei ea E88 Uh 09385 4 Já Esta EEES oe S'é
" Ekg

Narrated Aïcha: « I did not feel jealous of any of the wives of the Prophet as much as I did of Khadija (although) she

died before he married me, for I often heard him mentioning her, and Allah had told him to give her the good tidings

that she would have a palace of Qasab (i.e. pipes of precious stones and pearls in Paradise), and whenever he

slaughtered a sheep, he would send her women-friends a good share of it»

e Hadith 20 = Jealousy
dil iail Joke) le Mad AÍ ah Eh ake Liiu ; Cii, ALE é aad CE plia GE c gah Gi le GAS. a Si St BSS

«BALD elga e S gE Ge joke be SH LG; Cold drai abd Gay ala ga ; i AUS Gyi aad (MEL Gad « alag ale
Megha Ip ait aisi AU) gà CSA

Lady Aicha reported that "Hala b. Khuwaylid" (sister of Khadija) sought permission from Allah’s Messenger to see
him and he was reminded of Khadija’s (manner of) asking leave to enter and (was overwhelmed) with emotions
thereby and said: “O Allah, it is Hala, daughter of Khuwaylid“, and I felt jealous and said: What do you remember
of one of those old women of the Quraish with red gums and who is long dead-while Allah has given you a better
one in her place?

The number of total hadith I collected is 20 which is almost the total number of all jealousy and
compersion events. I already concluded in previous analysis that the jealousy from Lady khadija was in
the beginning 1.42% which is > x % jealousy of other wives. And I concluded that the development of
Lady's Aicha personality decreased the jealousy from 1.42% to 0%. If Lady Aicha became non-jealous of
Lady Khadija because she reached her level, then it can be inferred "a fortiori" that jealousy from other
wives also disappeared because Lady Khadija is better than other wives.

But we still can measure the jealousy of Lady Aïcha in general from all the wives including Lady Khadija
if it was a personality Trait or just occasional behaviour.

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The number of jealousy events from these hadiths is 15 times and the number of compersion events is 8
times during 9 years of marriage between Lady Aicha and the prophet. In her 18 years old when the
prophet died the jealousy was over until she died at 58 years old (jealousy disappeared for 40 years).

I am going to use the number 70 as general reference for abundance. For example, if you express (saying
or doing) your jealousy during your whole life more than 70 times you are confirmed as having the Trait
<jealous>. So the threshold would be 0.7 (70%). For Lady Aïcha, to be categorized as <jealous> the a has
to belong € [0, 1] with threshold e = the closest infinitesimal number to 0.7 and < 0.7

For the antiTrait <Compersion> the same procedure will be applied and the threshold would be -0.7
(-70%). For Lady Aïcha, to be categorized as <Compersive> the B has to belong € [-1, 0] with threshold
-£ = the closest infinitesimal number to -0.7 and > -0.7

Tf divwitwantitrar (Lady Aïcha) € (-g,+e) with -e>-0.7 and +s<+0.7), then the Lady Aïcha is
categorized as totally been in an indeterminate state between the <Jealousy> and the
<compersion>.

Now we know that «Jealousy» was expressed 15 times in 9 years. Since 70 times is 0.7 (70%),
the 15 times is a 0.15 (15%). And we know that <Compersion> was expressed and practised 8
>100 times in 9 years. Since 70 times is 0.7 (70%), the 8 times is 0.08 (8%).

Compersion is the antiTrait, so the B on the diagram line = -0.08 and the -£ > -0.7

Final result is:

doy ealousy>&<Compersion>

EA)

(Lady Aïcha) = 0.15 (Lady Aïcha) + (-0.08)<compersin> (Lady Aïcha) €

where,

OsJealousy> (Lady Aïcha) = 0.15 € [0, 1],
and B ccompersion»(Lady Aïcha) = -0.08 € [-1, 0].

0.15 + (-0.08) = 0.07 (7%)
0.07 € [0, 1].
This means that Lady Aicha belongs to the Jealousy Trait with 7% and thus, she is 7% jealous.

The -e < 0.07 < +e it means that her degree of jealousy & compersion: d (Lady Aïcha) € (-e,+2)

with [-e the closest infinitesimal number to -0.7 and >-0.7] and with [+e the closest infinitesimal number

Trait&antiTrait

to +0.7 and <+0.7]. Then, the Lady Aïcha is categorized as totally being in an indeterminate state between
the <Jealousy> and the <compersion>.

The final conclusion is that Lady Aicha was in an indeterminate state between the <Jealousy> and the

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<Compersion> during 9 years of marriage from her age 9 years old until 18 years old; then the jealousy
disappeared with her personality development.

Any scholar who thought that Lady Aicha was jealous personality must revise his view because she
actually was in an unknown state of blending until she stabilized in a final Trait of <Non-jealous> or we
can call it <Compersive>.

The reason why she was in a state of mixture is biological in my view despite my lack of clinical test or
brain imaging or interview method or statistical data, I can adventure this path of biological explanation
of the state of mixture. All researchers wondered how The Lady Aicha could marry at age of 9 years old
and many tried to explain that it was acceptable at that time physically and psychologically. For me, I am
not touching that point again but am touching a new probable point. The Lady Aicha married the most
perfect man of all time physically, morally and mentally at exactly the age of physical puberty , mental
and psychological development.

Generally, any person who reaches the age of puberty his underego and physical drives start to exert a
pressure on him to look for a partner. There would be attractiveness towards the opposite gender. Anyone
feels that pressure at the beginning of puberty that has effects on his mind and personality. The Lady
Aicha marriage came in the second when that pressure was going up from zero 0 to the closest
infinitesimal number (infinitesimals are quantities that are closer to zero than any standard real number).

If we say that the pressure is raising up from:
e (Oat 9 years old then,

to s at 9+n years old (age of Lady's Aïcha marriage)

To 1 at 10 years old,

To 2 at 11 years old,

To 3 at 12 years old,

To 4 at 13 years old,

To 5 at 14 years old,

To 6 at 15 years old,

To 7 at 16 years old,

To 8 at 17 years old,

To 9 at 18 years old.

Note here that 16 years old (pressure level 7) is the age when a woman can give her own consentment for
a partner and 18 years old (last pressure level 9) is in my postulated view the maximum age for a woman
to support the pressure and still preserve her chastity. At pressure 10 (19 years old) the red line is crossed,
the pressure becomes no more bearable and the extraconjugal immoral acts are expected.

The Lady Aïcha married the prophet when the pressure made the first rise up from 0 to e when her age
was 9+n ( n= seconds or minutes or hours or days or months depending on the woman's biological
characteristics). This means she felt no pressure at all and the need for a partner was satisfied at the
closest value of the pressure to zero pressure. The absence of that pressure made her mind and soul to

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totally focus with just one person (the prophet) which can explain her occasional jealousy for him.

Moreover, some studies have shown that the oxytocin hormone has a positive effect on positive feelings.
The hormone is released in the body naturally during childbirth and when engaging in love relations.
Participants in an experiment who inhaled the synthetic form of the hormone displayed higher levels of
altruistic feelings, and it is supposed that the hormone plays an important role in the formation of
relationships between people.

However, in earlier studies carried out by other investigators with rodents, it was found that the hormone
is also related to higher levels of aggression. Therefore, it was decided to examine whether the hormone
also affects negative social sentiments.

A study, which was published in the journal Biological Psychiatry, included 56 participants. Half of the
participants inhaled the synthetic form of the hormone in the first session and were given a placebo (a
dummy drug) in the second session; the others were given a placebo in the first session and oxytocin in
the second session. Following drug administration each participant was asked to play a game of luck
along with another competitor, who was in fact — and without their knowledge — a computer. Each of the
participants was asked to choose one of three doors and was awarded the sum of money that was hidden
behind that door. Sometimes the participant gained less money than the other player, and sometimes
more, creating conditions in which a person might well develop feelings of jealousy and gloating.

The findings show that those participants who inhaled the "hormone of love" displayed higher levels of
jealousy when the opponent won more money and of gloating when they were ahead. Another interesting
result was that as soon as the game was over, no differences between the participants were evident with
regards to these sentiments. This indicates that the negative feelings were empowered only in the course
of the game itself.

Oxytocin is a hormone secreted by the posterior lobe of the pituitary gland, a pea-sized structure at the
base of the brain. It's sometimes known as the "cuddle hormone" or the "love hormone," because it is
released when people snuggle up or bond socially.

Definitely the marriage of Lady Aicha was associated with love and attachments from the age of 9 years
old to the most excellent man of all times. The fact that a woman's brain starts to release the oxytocin
hormone from an early age can lead to more quantity than a woman married at age of 18 years old. More
oxytocin means more jealousy. And I noticed that as it was deduced from the previous experiment on the
56 persons, as soon as the competition was over when the prophet died, no jealousy sentiment or
behaviour between his wives was evident. This indicates that the negative feeling was empowered only in
the course of the prophet's life itself.

oxytocin has a major role in various behaviors, including social recognition and pair bonding. Pair
bonding often implies either a lifelong socially monogamous relationship or a stage of mating interaction

in socially monogamous species. It is sometimes used in reference to human relationships.

Scientists have discovered a biological mechanism that could explain the attraction between loving

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couples: If oxytocin is administered to men and if they are shown pictures of their partner, the bonding
hormone stimulates the reward center in the brain, increasing the attractiveness of the partner, and
strengthening monogamy.

The pair bonds (social and/or sexual) are a biological phenomenon and are not equivalent to the ancient
islamic human social institution of marriage. Marriage could not be associated with a sexual or social pair
bond in the beginning of the islamic society. Traditional Sunni and Shia Islamic marital jurisprudence
allows Muslim men to be married to multiple women (a practice known as polygyny and polygamy) —
up to four at any point in time.

The monogamy reinforced by oxytocin was not suitable to muslim society in its beginning. But Lady
Aicha's brain due to her early age love was releasing much oxytocin that would lead to a small percentage
of monogamy feeling and behaviour which is not beneficial to the early islamic society. Her feeling
attracted the attention for opening the door to monogamy to possibly coexist in the future time with
polygamy in modern islamic society (monogamy is nowdays the principle in islamic societies and
poligamy is the restricted exeption).

Lady Aïcha the first muslim woman who predicted unconsciously the existence of monogamy which
became today the principle in many islamic countries thanks to her personality that behavied jealously
because of her biological-environment interaction.

The environment : Marriage at 9 years old,
The biological : abundant oxytocin secretion,
Interaction : Jealous personality's behaviour,

Result: monogamy social development.

JEALOUSY TRAIT DIAGRAM

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Postface

I studied these two issues with a lot of care and reason. I did not create this book to attack the
belief of any group or any religious community. My primary purpose is to get the closest
possible to the truth that God wanted us to find out. No one can be 100% impartial, but I think I
succeeded in using the impartial logic and science properly to open the horizons to people for
new thinking, feelings and behaviour. No one is perfect or error free but it is a personality's
important goal and cognitive self definition for me to know if the messenger Jesus is coming
back or not and whether Lady Aicha deserves to be condemned or not.

After writing this book, my personality evolved, my thinking, my feelings and I am still
surveilling the effect of that on my behaviour.

And how about you, Sir reader ? Has your personality evolved after reading this book ?

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